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LIBRARY OF THE THEOLOGICAL SEMINARY 
PRINCETON, N. J. 


PRESENTED BY 


Theological ie inven Lollege 


BV 4070 .C24 A5 1926 | 
Calvin Theological Seminary) 
Semi-centennial volume | 


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RY OF PRIW 
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MAY 4- 1927 


Lea OGICAL gen 






Semi-Centennial Volume 


Piheolocica School and 
Calvin College 


1876—1926 





PUBLISHED FOR 


The Semi-Centennial Committee 
Theological School and Calvin College 
Grand Rapids, Michigan 

1926 


SuIpjing uy ‘a8a]]}0-) UlAVE) puy jooyds jv9180]09Y T, 





Foreword 
wy 


To the churches which fifty years ago prayerfully 
founded and since faithfully maintained Theological 
School and Calvin College, this Semi-Centennial volume 
is dedicated. 


The book has as aim to give some account of the 
principles that led to the establishing of the School, to 
portray something of its life and influence, and to indicate 
the ideals which should determine its future development. 


Whatever credit or thanks is due for the volume, 
belongs to the various authors, who have all with willing- 
ness contributed the articles. Responsibility for the material 
belongs, of course, in each case to the individual writer. 


As we mark the sturdy growth of Theological School 
and Calvin College from its small beginnings in the study 
of a country parsonage, and as we consider the service 
it has been privileged to give and the excellent reputation 
it has acquired, we have on the occasion of its golden 
jubilee abundant reason for exclaiming: “What hath 
God wrought!’’ 


May our God, who has led us hitherto, safely guide 
Theological School and Calvin College through the dangers 
which it will meet in its future career, and may He cause 
our School to remain loyal to the Calvinistic principles to 
which it has been dedicated! 


The Semi-Centennial Committee 


March, 1926 


Contents 


Page 
litle }Page <i ys eee eee | 
@orsprong.der choo! 25.2 ee eee 7 


The Reverend J. Noordewier 


The History of the Development of the Theological School 20 
The Reverend G. D. De Jong 


A History of Calvin College 1894-1926 _______________ 49 
Dean Albertus J. Rooks 


Memorial Articles on Pioneer Teachers and Deceased Faculty 


Members 3) 2 ce ie pe enn 9] 
The Reverend W. D. Vanderwerp 
Our ‘Ministry, of Y esteryearsi 20 ee eee 103 


Dr. Henry Beets 


Our School’s Reason for Existence and the Preservation 


Thereof‘? 2.02.2 an a ee ee eee 114 

Professor Louis Berkhof 

The School and Christian Education __________________ 146 
Professor J. G. Vanden Bosch 

The Schoo! and: Qur Social Hlasko =) 2 eee 158 
The Reverend [. Van Dellen 

The School and Missions) 24-2] eee 174 
The Reverend John Dolfin 

Our School and American Life 222 eee 188 


Dr. Clarence Bouma 


The Ideals of the Theological School and Calvin College__ 123 
Dr. Samuel Volbeda 


The: Sehool and the Alumni 22822202. 0 eee 265 
The Reverend D. H. Muyskens 
Bibliography 2 0) 5" 42 + ie 2 ee eee Lua 


Professor R. Stob 


List of Illustrations 


Page 
Theological School and Calvin College, Main Building ____ 2 
ines barsonage sate Caraaischape ee ee ee 78) 
TNCV A ee NOOTGe Wier te a ee eer 22 
Dyilliamismotreet, Christian ochOOlme 5) se eee ee 24 
Rev. D. T. Van Der Werp and a group of students ______ 25 
1 ON Se oe CRAT.VElIN Ker ee er ee A 26 
Theological School and Calvin College, corner Franklin 

Street and Madison Avenue _____________________ 3 

Protessorelmerituseh, Maslenvrioor 2 3 ees 35 
Tae A ae AnSSen fee ee ee ee ere ee See 6 Tak) Sy 36 
Revere) al ea) ong mr ee en te as a ee 40 
latesentanaculity of the-mpeminaryeee. oe 2) oe ee 44 
EeroLessoteAibertuss) s ikOCks eee es For ha 53 
Professor-Emeritus Klaas Schoolland _________________~_ 55 
PERO CY pee nr et ee ee as Ser ee hd 60 
SyanEy LC OSLIT are ne ee ge Rg oss ah a ewe eels Oa 64 
evan mvaancer: Vey vrs hh eet suas Pie aetna 69 
ever ohne) sttliemenga. es 9 ey oe ee ee 76 
ey SMB OLINILOL yates ee ee iene ee oe ee 84 
ProLessore| Ohannessbroenes. a ee 86 
facuitpmomCalvin.Colleget: == es ee 89 
eve) miemV anders Werp fs) oe 92 
rotessomera ts Doer (6 oe a Oe er 93 
Mrotessomcr Kae Liemkes. 2 eis Be ee ee 95 
Lote (Co WES) a gl a a Sc ne peta 97 
Pett AeRO tee ae DEIR Yt Se ee ee at he I ey 98 
OPEL ar cies Caer ees 98 Boge UA Bete eee LE era 100 
PEP LeaRO TURN VER IRITICK 8 toc tet ee ee Ys 101 
The Chapel Viewed from the Balcony _______________-~_ 144 
me@arnemotithe macuity thoomie te ee ee 144 
meV SeWa within the Crymmnasium ee oe ee 173 
ies inineshoom in the Dormitory. 2 ee 173 
POTION SOT Gs Library oe ee ee 222 
Ee viewnn One of the Class-rooms —__—._ 1.2 _. Zoe. 


Students of Corps ‘‘Credimus ut Intelligamus,’” 1913 ____263 








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De Oorsprong van 


Onze Theologische School 
Door Ds. J. Noordewier 


a ore Christelijke Gereformeerde Kerk dagteekent 
! van het jaar 1857, en kwam tot stand door te- 
ruggekeerden uit de Reformed Church of 
America. Het volk dat in 1847 en later hier 
was gekomen had zich bij die kerk aangesloten, maar later 
kwamen er vele bezwaarden over de toestanden in de kerk 
die men eenigszins leerde kennen, en keerden terug. 






De eenige Leeraar die deze teruggekeerden in het begin 
hadden was Ds. K. van den Bosch te Noordeloos, Mich. 
Wel sloot zich in het voorjaar van 1857 ook Ds. G. H. 
Klyn bij hen aan, maar deze keerde na korten tijd weer 
terug. 

Leeraren als A. C. van Raalte, C. Vander Meulen, M. 
H. Ypma en S. Bolks door wie het volk naar de Reformed 
Church was geleid, bleven achter, maar van het volk, met 
Ds. Vanden Bosch, ging de actie uit. 


In de geschiedenis van reformaties is het niet vreemd 
dat ze uit het volk opkomen, endwalingen ontstaan veelal 
aan inrichtingen van hooger onderwijs, en het behaagt 
God meermalen, om bij het volk, dat van minder kennis 
is voorzien de voelhorens van het leven zoo te scherpen, 
dat zij tegen de wetenschap in moeten en de waarheid die 
uit God is, weer aangrijpen en tegen den stroom op moe- 
ten roeien, maar die dat toch wagen, als het den Heere 
behaagt hen te gebruiken, ofschoon later soms bijzonder 
blijkt, dat zij het niet zijn die het deden, maar God. “Die 
dit alles gebouwd heeft is God”, en Hij wil dat wij dat 
ook zullen weten en erkennen. 


De teruggekeerden beriepen nu eerst Leeraars uit het 
oude Vaderland, en de gemeente Graafschap verkreeg 


8 OORSPRONG DER SCHOOL 


Ds. D. J. Vander Werp, de gecombineerde gemeenten 
Holland en Niekerk, Ds. DeBeer, en Grand Rapids Ds. 
W. H. van Leeuwen. Vriesland mocht Ds. W. H. Frie- 


ling ontvangen. 


Deze oude vaderen, als de eerste leiders der terugge- 
keerden, gevoelden heel spoedig dat er behoefte bestond 
om tot eene eigene opleiding te komen. 


Schrijver dezes stelt er belang in, en heeft er behagen 
in, om daarop vollen nadruk te leggen. Onze voortrekkers 
waren geen mannen die oordeelden dat er voor de be- 
diening des Woords geene opleiding noodig was. Al had- 
den de meesten hunner zelf niet veel opleiding kunnen 
genieten in Nederland, toch waren zi} zich wel bewust dat 
er behoefte aan bestond, al is het waar dat iemand met 
weinig of geen opleiding wel eens nuttig werken en tot 
zegen wezen kan. 


Op de Classis in de maand Februari van het jaar 1861, 
toen ons kerkje nog slechts vier Jaren oud was, begon men 
er al over te spreken. Men begon toen reeds te vragen: 
Daar het moeielijk is Leeraars uit Nederland te krijgen, 
of men niet kon beginnen met jongelingen tot den predik- 
dienst op te leiden, en den weg daartoe te openen? De 
enkele leeraars die er in dien tijd onder ons waren, waren 
zelf mannen uit de pioneer dagen der Afscheiding in 
het oude Vaderland, en waren minder of meer zelf door 
privaat onderwijs tot het werk opgeleid. Maar men wist 
bijna niet hoe het te beginnen, en het eenige wat er in het 
eerst werd gedaan, was, om rond te zien of er waren die 
aanleg en lust voor het werk hadden. wee jaren bleef 
die zaak nog hangende. Wij kunnen ons voorstellen dat 
er om gebeden werd, maar men wist niet hoe het aan te 
pakken. 


Op de classis van Juli, 1863, deed Ds. K. Vanden Bosch 
nog eens de vraag: Of zi} niet konden komen tot de opleid- 
ing van Leeraren? Zelf had hij slechts privaat onderwi]js 
genoten bi] Ds. Wolter Kok te Hoogeveen, Nederland, 
en het strekt hem tot eer, dat hij er toch voor ijverde er 
mee te moeten beginnen. 


OORSPRONG DER SCHOOL 9 


Onze ouden waren niet van oordeel, dat er geene oplei- 
ding noodig was, om zich voor de taak te bekwamen, en 
geloofden dat het de roeping der kerk was, om de kerken- 
dienst en de scholen te onderhouden, naar den eisch van 
het vierde gebod: “Gedenkt den Sabbatdag dat gij dien 
heiligt.”’ 

De opleiding tot den dienst des Woords ligt niet in de 
eerste plaats op het terrein der wetenschap, maar op het 
terrein der kerk. 

Op de Classis bovengenoemd werd dan ook besloten dat 
Ds. Van Leeuwen, toen Leeraar van de gemeente Grand 
Rapids—nu bekend als de gemeente van Bates Street— 
zich met het onderwijs zou belasten, als er personen voor 
gevonden konden worden. Men zou al vast beginnen een 
fonds te verkrijgen, door voor dit doel eens per maand 
te collecteeren. 


Hier is dus de oorsprong van tweeerlei: De opleiding 
tot den dienst des Woords, en de kas Haw Bonis Publicis 
voor minvermogende studenten. 


In October van het jaar 1864—de kerk der terugge- 
keerden was toen zeven en een half jaar oud—werd Jan 
Schepers van Vriesland de eerste student; Ds. van Leeu- 
wen de eerste onderwijzer; de pastorie de eerste college- 
zaal, en Grand Rapids werd de Academiestad der terugge- 
keerden. Dit was het sobere begin onzer school. Op den 
14den November, 1864, werd er met het onderwijs een 
begin gemaakt. 

In February 1861, was men er officieel over begonnen 
te spreken; in 1863 nog eens weer; maar het kind werd 
geboren den 14den November, 1864, en het was o z00 
gebrekkig en klein! 

Ik herinner mij nu hierbij, dat ik eens een begrafenis 
leidde van een kindje dat twee en een halve pond woog, 
en dat ik bij die gelegenheid tot de ouders zeide: dat 
lichaampje is heel klein, maar er zit eene ziel in, en wie 
zal ons zeggen, hoe de Heere die ziel en dat leven tot volle 
ontplooing kan en zal brengen. Met onze school is dit 
ook zulk een geval. 


10 OORSPRONG DER SCHOOL 


De eerste leermeester is niet lang in functie gebleven, 
want hij nam eene beroeping aan naar de stad Paterson, 
New Jersey, en in het volgende jaar werd Ds. D. J. Van- 
der Werp, Leeraar te Graafschap, Mich., aangewezen als 
de man die den jeudigen Nazireeers onderwijzen zou. 
Bij hem waren er nog Harm Lukas, A. Wiegmink, Tu- 
bergen, Z. Hameetman, en Bloemendal, maar die moesten 
het om verschillende redenen weer opgeven. 


In het voorjaar van 1867 kwam ondergeteekende met 
Ds. R. Duiker van Niezijl, Nederland, naar Grand Rap- 
ids, Mich. met het eenige levensdoel, buitenlandsch Evan- 
gelie-dienaar te worden. De Classis alhier vond het goed, 
dat hij door privaat-studie bij zijn Leeraar Ds. Duiker 
zou worden opgeleid. Ds. Duiker was reeds elf jaren 
zijn onderwijzer geweest, en zij kenden elkaar van nabij, 
en dit werd daarom geschikt en gepast geoordeeld. Bijna 
terzelfder tijd kwamen ter studie bij Ds. Vander Werp, 
de broeders W. Greve, L. Rietdijk en J. Stadt. 


Den 9den Juni, 1868 vergaderde de Commissie, door de 
Classis aangewezen, bestaande uit Dss. D. J. Vander 
Werp, W. H. Van Leeuwen, R. Duiker, W. H. Frieling, 
F’. Hulst die in dat jaar uit Nederland te Holland, Mich. 
was aangekomen, en J. Gelock, ten einde Jan Schepers te 
examineeren. 


Kerst kwam het doen van eene proefpredikatie opdat 
de Commissie na beoordeeling daarvan, kon overgaan tot 
het examen. Er werd bepaald dat het onderzoek aldus zou 
geschieden: Godgeleerdheid twee uur, Bijbelsche geschie- 
denis, Aardrijkskunde en Tijdrekenkunde dertig minu- 
ten, Kerkelijke en Algemeene Geschiedenis een uur, Hol- 
landsche taal en Uitlegkunde des Bijbels dertig minuten. 
Met algemeene stemmen werd de examinandus beroepbaar 
gesteld. Hier hebt gij dus in Jan Schepers de eerste 
vrucht van de opleiding onder de teruggekeerden uit de 
Reformed Church, en gij ziet ook de eerste examinatie 
en de vakken waarin geexamineerd werd. 


Den 17den Februari, 1869, werden de broeders J. Stadt, 
W. Greve, en J. Noordewier geexamineerd en tot de be- 
diening des Woords en der Sacramenten toegelaten. Bo- 


OORSPRONG DER SCHOOL 11 


vengenoemde regel werd ook nu gevolgd, met dit onder- 
scheid, dat in het diploma van J. Noordewier staat: Stel- 
lige, Wederleggende en Practikale Godgeleerdheid. 


Naar denzelfden regel werd ook L. Rietdijk geexam- 
ineerd op 10 November, 1869. Bij Ds. Duiker studeerde 
dus J. Noordewier en bij Ds. Hulst nog voor een tijd C. 
Kriekaard, die later weer tot de Reformed Church terug- 
keerde en daar Leeraar werd. Op de Classis van Januari 
1869, was evenwel besloten dat de opleiding der studenten 
voortaan door een Leeraar en op eene plaats zou geschie- 
den, en Ds. D. J. Vander Werp was de man aangewezen 
dit te doen. 


Ik wenschte wel in staat te wezen om de worstelingen in 
zake de opleiding van 1861-1869 u beter te kunnen schet- 
sen, maar ben daartoe niet in staat. Uit het bovenstaande 
laat het zich eenigszins verstaan wat een belachelijk be- 
gin het was in de oogen van de wetenschappelijke wereld, 
maar het zou toch beter worden. 


In het jaar 1869 begon Ds. D. J. Vander Werp met 
vier studenten: ‘I’. Vanden Bosch, EK. Vander Vries, B. 
Mollema, en W. Hazenberg. Het dorp Graafschap was 
toen de veelbeteekende plaats, de Academiestad. 


De Gemeente aldaar was een tamelijk groote, en bij de 
bediening ervan moest nu de Leeraar De Wachter redi- 
geeren en studenten onderwijzen. Ook reisde hij naar 
Oost en West om gemeenten tot openbaring te brengen. 
Handen vol werk dus. En wat was het salaris van den 
Leermeester? Zoo nu en dan eene kleine gratificatie, en 
dat was alles. Door al de drukte die deze waardige man 
had, kan en mag het ons niet verwonderen dat hij in 1871 
begeerde dat een ander in zijne plaats dat werk zou doen. 
Maar wat zou men? Men was om finantieele redenen niet 
in staat eene Theologische School te kunnen hebben, en 
moest zoo als men het beste kon. Wel werd in 1873 het 
besluit genomen een docent in de talen te beroepen, maar 
dit werd wegens schaarschte aan geld niet uitgevoerd. 
Later werden toch achtereenvolgens beroepen Ds. S. Van 
Velzen, Ds. H. Vissink, en Ds. J. Bavinck, onder de 
bepaling dat de helft van het werk als Leeraar der ge- 


12 OORSPRONG DER SCHOOL 


meente te Grand Rapids door hem moest gedaan, tot ge- 
deeltelijke vergoeding van het salaris, dat op $1000 werd 
gesteld. 

Op de Algemeene Vergadering van 1875 moest worden 
verklaard dat deze broeders, de een na den ander, hadden 
bedankt. 

Laat mij hier nog even weer ter eere van onze ouden 
zeggen,dat zij ook van taalstudie en -kennis niet afkeerig 
waren. Naar hunne schatting was ook die niet overbodig. 
Vooral moeten door de kerk, al is het niet ieder Leeraar 
gegund, de talen waarin de bijbel geschreven is, gekend 
worden. Neen, zi} stelden zich niet met een gemoedelijk 
praatje tevreden, maar hielden de waarheid vast. 

In 1875 werd Ds. J. Bavinck nog eens weer beroepen, 
maar bedankte ook weer. Nu was Ds. Vander Werp in 
1872 vertrokken naar Muskegon en met hem de studenten, 
waaronder ook G. Broene en J. Vander Werp, maar de 
Leermeester werd nu ziek, en moest zijn taak neerleggen, 
en in zijn plaats werd nu Ds. G. E. Boer verkozen. 


Het zou er nu eenigszins op beginnen to gelijken dat 
wij een Theologische Schoo] kregen. Ds. Boer werd onze 
eerste docent, en de boven-verdieping van de Christelijke 
School aan Williams Street werd het leervertrek, en hij 
kon zijn taak aanvangen met zeven studenten, namelijk, 
G. Broene, G. Hoeksema, G. Bode, J. Vander Werp, 
C. Vorst, N. Douwstra, en H. Tempel. 


Het begon nu een weinig op een Theologische School 
te gelijken. De Leercursus werd gedeeld in een Literari- 


sche en Theologische afdeeling. De studie-tijd werd ge- 
steld op zes Jaren, vier in de letteren en twee in de Theolo- 
gie. In den eersten werd onderwezen: Nederlandsch, 
Latijnsch, Grieksch, en Hebreeuwsch, Algemeene Ge- 
schiedenis, en die van Nederland, Aardrijkskunde, Ziel- 
kunde, Logica en Rhetorica. In de Theologie: Dogma- 
tiek, Inleiding op de Dogmatiek, Hermeneutiek, Exegese, 
Isagogiek, Kerkgeschiedenis, Symboliek en Practische 
Theologie. 

Eerste Curatoren waren Dss. W. H. Frieling, E. L. 
Meinders, W. Greve, en J. Noordewier. 


OORSPRONG DER SCHOOL 13 


Laat mij hier even resumeeren: Ontstaan onzer kerk 
in 1857; over opleiding begonnen te spreken in 1861. In 
1864 werd Jan Schepers onze eerste student bij Ds. W. 
H. Van Leeuwen die later vertrok naar Paterson, en als 
onderwijzer fungeerde nu Ds. Vander Werp. In 1876 
werd Ds. G. E. Boer onze eerste docent. Van 1864 tot 
1876 hadden wij dus privaat onderwijs, maar nu was er 
de School. Curatoren waren er eerst niet, maar er was 
een Classikale Commissie, die het beheer had over de kas 
E. B. P., en ook van de Classis was aangesteld tot een 
soort Curatorium om op den gang van het onderwijs te 
letten en praeparatoir examen afnam. 


De Theologische School werd eene geincorporeerde in- 
stitutie in 1878 en er kwam een “Board of ‘Trustees’: Dss. 
W. H. Frieling, K. Vanden Bosch, en de broeders J. Ge- 
lock, A. Riddering, en J. W. Garveling. In 1879 werden 
er nog vier bi] gedaan. Zoo hadden wij eenige Jaren twee- 
erlei: een Board of Trustees als vertegenwoordigers bij 
den staat, en tevens een Curatorium dat toezicht had over 
het onderwijs aan de School. Sommige leden bekleedden 
beide functies tegelijk. 

Zoo hadden in 1879 bijv. zitting in Board of Trustees 
en in het Curatorium de Leeraren R. T. Kuiper, G. K. 
Hemkes, J. Kremer, G. Hoeksema, W. H. Frieling, en 
K. Vanden Bosch; alleen als Trustees, J. Gelock, A. Rid- 
dering, en J. W. Garveling. Ds. J. Noordewier was al- 
leen Curator. 

Het Curatorium deed in de eerste Jaren nog meer dan 
zorg te dragen voor de Theologische School. Zij ordende 
ook candidaat T. M. Vanden Bosch in 1879 tot Binnen- 
landsche Zendeling. 


In 1880 verkoos de Synode eene afzonderlijke com- 
missie voor de Binnenlandsche Zending, en werden ook 
regelingen gemaakt voor het bijzonder werk van _ het 
Curatorium en de Trustees der School. 


Wij gingen waarlijk met onze School en Schoolzaken 
vooruit. Docent G. E. Boer was wel een zeer drukke man 
in die dagen; en het is reeds te begrijpen dat dit meer 
vereischte, dan een gewoon mensch goed kon doen. H1j 


14 : OORSPRONG DER SCHOOL 


preekte ook nog bijna iederen Zondag, en was daarboven 
redacteur van De Wachter. De goede man deed het zoo 
goed hij kon, en in 1882 werd student Gerhardus Vos 
hulp-docent tegen een salaris van $300.00. 


Ook werd er bepaald dat een theologische student van 
het eerste jaar eens in de zes weken mocht prediken, en 
de studenten van het tweede jaar en de Docent eens in 
de vier weken. Wij oude Curatoren hielden er niet van 
dat de Docenten veel preekten, maar zij moesten studeer- 
en en doceeren; dat was bijzonder hun werk. Ook oor- 
deelden wij dat studenten niet altijd moeten preeken, 
maar hun werk is studeeren. 


In het jaar 1883 werd besloten tot het beroepen van 
een tweeden docent, en de keuze viel op Ds. A. Brummel- 
kamp, Jr., predikant te Groningen, Nederland. G. Vos 
bleef inmiddels hulp-docent tegen een salaris van $600.00 
per jaar. 

Bij eventueel bedanken van Ds. Brummelkamp werd 
het Curatorium gemachtigd om zich voor een tijd te voor- 
zien van een hulp-docent, en daar de beroepene bedankte, 
werd Ds. G. K. Hemkes, Leeraar te Vriesland, daarvoor 
gekozen. Hij bleef voor de gemeente preeken. Vriesland 
betaalde $400.00 van het salaris, en de kerk $600.00. 

Ds. H. Beuker van Leiden werd tot docent beroepen 
maar bedankte. Hierop nam het Curatorium deze be- 
sluiten: Het verder beroepen te staken; de Synodale 
Commissie te verzoeken eene Synode uit te schrijven in 
1884, en deze voor te stellen, Ds. Hemkes definitief te 
beroepen. 

De Synode stelde het volgende drietal: Ds. G. K. 
Hemkes, Candidaat G. Vos, en Docent D. K. Wielinga 


van Kampen, Nederland. 


HKerstgenoemde werd verkozen en nam het aan. Zoo 
hadden wij nu twee docenten. Docent Boer gaf zeven en 
twintig uren les en Hemkes vier en twintig. 

De Synode van 1886 ging over tot het beroepen van 
een derden. Uit een drietal: Cand. Vos, Ds. J. Y. De 
Baun en J. C. Voorhis, werd eerstgenoemde verkozen. 
Candidaat G. Vos, die van 1883-1886 aan het Seminarie 


OORSPRONG DER SCHOOL 15 


te Princeton, N. J. had gestudeerd, en een “scholarship” 
had ontvangen voor een proefschrift over den Pentateuch, 
nam wel de benoeming aan, maar verzocht, met het oog op 
het “scholarship,” een jaar uitstel, om in Duitschland de 
studie voort te zetten, en dit werd hem toegestaan. Door 
ongesteldheid was hij niet zoo voorspoedig als hij gehoopt 
had, en kreeg op zijn verlangen vergunning tot Sept. 
1888. Stipulatien aan zijne benoeming verbonden waren: 
(a) De Engelsche taal te onderwijzen. (b) De hem op 
te dragen vakken uitsluitend in het Engelsch te doceeren. 
(c) In Grand Rapids of elders, des Zondags minsten een- 
maal in het Engelsch te prediken, indien dit kon. Er zou 
dus heel wat verandering aan de School komen. 


Inmiddels werd Ds. J. Y. DeBaun benoemd om in den 
cursus van 1887-88 vier uren per week onderwijs te geven 
in de Engelsche taal tegen belooning van $100.00. Dr. G. 
Vos behaalde de graad van Doctor Philosophiae. Op 4 
Sept. 1888 werd de Doctor geinstalleerd, en hield daarna 


eene rede over: “De Vooruitzichten der Theologie in 
Amerika.” 


Zoo hadden wij dan nu drie docenten, en gingen ge- 
stadig vooruit. De werkzaamheden aan de School werden 
nu aldus geregeld: Dr. G. Vos, de Leerstellige en Exe- 
getische Theologie, Docent G. K. Hemkes de Historische, 
en Docent G. EK. Boer de Practische Theologie. Liter- 
arische vakken werden onderling verdeeld. Nu werd er 
altijd nog onderwijs gegeven in het schoolgebouw aan 
Williams Street. Deze localiteit was geheel onvoldoende 
geworden, en men moest ook in dit opzicht wel wat anders 
en vooruit. 


In Juni, 1889, werd er eene Commissie benoemd om 
een plan te ontwerpen in betrekking tot eene plaats en een 
gebouw, en dat de Synode voor te leggen. Benoemd wer- 
den Hon. J. W. Garveling en de Dss. J. Noordewier en 
aE ulst: 


Het jaar 1890 werd een veel beteekenend jaar voor de 
Theologische School. Op de Synode kwamen omtrent de 
plaats waar het nieuwe gebouw moest komen drie plaat- 
sen in aanmerking: Grand Rapids, Holland en Zeeland. 


16 OORSPRONG DER SCHOOL 


Uit de stemming daarover bleek dat op Grand Rapids 
zeventig, Holland zes en twintig, en er op Zeeland twee 
stemmen waren uitgebracht. Grand Rapids zou dus voor 
ons volk de Academiestad blijven. 

Verder werd nu besloten dat het tot stand brengen ‘van 
een school gebouw in handen zou gelegd worden van de 
bestaande Board of Trustees. Zij had eene plaats te zoe- 
ken, te kiezen en aan te koopen. Zij moest zorgen voor 
den bouw, en ook maar weten wat het wezen moest. Zij 
mocht terstond wel den grond zien te krijgen, maar niet 
bouwen voor het benoodigde geld er voor was ontvangen, 
of tenminste verzekerd was. Schuld maken hield men in 
die dagen zooveel niet van als in onzen tijd. Het was voor 
ons volk dat zich drie en dertig Jaren tevoren aan de Re- 
formed Church had onttrokken, iets verassends, nu zoover 
te zijn dat wij drie docenten hadden, en dat wij nu een 
eigen Theologisch Schoolgebouw tot stand zouden 
brengen. 

Laat mij hier nu nog even weer zamenvatten: Ontstaan 
der kerk in ’t Jaar 1857. Over opleiding begonnen te spre- 
ken 1861. In 1864 werd Jan Schepers onze eerste student 
bij Ds. Van Leeuwen. In zijn plaats wordt Ds. D. J. 
Vander Werp nu de onderwijzer. In 1876 werd Ds. G. E. 
Boer onze eerste docent en was de Theologische School 
geboren. 


Tot nu toe had ons volk voor het onderwijs de honder- 
den dollars gegeven en dat was wel al gewoon geworden, 
maar nu moesten er duizenden wezen, en de acht Trustee- 
leden, moesten maar zien dat het een en het ander er kwam. 
Wij hadden met ons achten heel wat om ons hoofd. 


Ken weinig Dominee wezen dat ging nog, maar nu 
moesten wij een plaats zien te krijgen en geld zien te krij- 
gen en voor een nieuw gebouw zorgen, en dat Dominees. 
Maar wij togen aan den arbeid en waren al aanstonds zeer 
voorspoedig in het verkrijgen van eene plaats. Wij had- 
den veel steun aan wijlen L. Benjamins. Wij kregen een 
mooi stuk grond aan den hoek van Madison Avenue en 
Fifth Avenue, twee mooie loten aan Madison Avenue: en 
ruim drie aan Franklin Street (toen Fifth Avenue ge- 
heeten). Maar hoe nu het geld er voor te krijgen? Al 
dadelijk moest er ruin $5,000.00 wezen voor den grond 


OORSPRONG DER SCHOOL 17 


en dan het gebouw voor eenige duizenden. En daar zaten 
wij dan soms over te peinzen en te spreken. Ik weet nog 
zeer goed, nu ik dit neerschrijf, het is nu ruim 30 jaren 
geleden, dat wij er met ons achten over zaten te spreken, 
en ik toen zeide: Ja, broeders, wij zullen iemand moeten 
zien te krijgen, die bij ons volk aanklopt om vrije gaven 
voor het gebouw. Anders kan het niet in orde komen. 
Dit kwam allen goed voor, en men vroeg mij of ik ook 
iemand daarvoor zou weten? Dit wist ik waarlijk toen 
evenmin als de broeders. Maar na lang praten zeide een 
der onzen: Kan Ds. Noordewier dat werk zelf niet 
doen? Nu had ik daar nimmer aan gedacht, zoo iets te 
kunnen of te moeten doen, maar de broeders dachten dat 
kon, en dat moest zoo, en drongen daarop aan. 

Ik raakte er mee verlegen, en zag eens van de eene naar 
den andere, en zuchtte tot God, en meende waarlijk: Als 
een onzer het moest, dan kon ik het ook zoo goed als een 
der broederen. En ik zeide: “Wel broeders, als gij meent 
dat ik dat kan en moet, dan neem ik aan, om dat deze vier 
zomermaanden voor pleizier te doen, onder twee voor- 
waarden: gij moet voor de prediking in mijne gemeente 
zorgen’ —1ik diende toen de gemeente Fremont—“‘en mijn 
kerkeraad moet het toestaan onder die bepaling.” Dit 
werd gretig aangenomen en het liep bij de gemeente ook 
los. Ik moest dus wel op reis en ging twee maanden naar 
het Oosten, en twee maanden naar het Westen, en gaf 
toen mijn verslag van den arbeid, en diende mijn ontslag 
bij de broeders in. Ik zeide nu weer terug te moeten keer- 
en tot mijn gemeente te Fremont. Maar de broeders zei- 
den: “Wat moeten wij dan?” En ik wist dat zelf ook 
niet. Maar wel wist ik dat een smid zijn ijzer moet sme- 
den, als het heet is. Kn wij begrepen allen dat het werk 
moest worden voortgezet. Nu wisten de broeders zeer wel 
dat ik mijn ambt als Leeraar niet op gaf voor dat collec- 
teerwerk. Ein men wilde mij er toch beslist voor behouden. 
Toen kwam de gedachte op om in overleg met de Zen- 
ding-Commissie mij te beroepen tot Binnenlandsch Zen- 
-deling, en dan tegelijkertijds het collecteerwerk voort te 
zetten. Zoo werd ik dan beroepen voor de collossale som 
van $900.00 en voor woning moest ik zelf zorgen. Nu wist 
ik zeer goed dat er voor mij bij deze arme belooning ook 


18 OORSPRONG DER SCHOOL 


nog allerlei aan verbonden was, en niemand offerde er in 
die dagen meer aan op dan ik. Maar ik kon mij van onze 
schoolzaak maar niet afmaken, en moest er een lieve ge- 
meente voor verlaten, en mij allerlei maar getroosten. 

Het werk gelukte zoo voorspoedig dat het nieuwe ge- 
bouw in 1892 in gebruik kon worden genomen, en het 
volk, en vooral de professoren en studenten waren blij, en 
niet minder wij die er zooveel zorgen en arbeid mede had- 
den. Ein wat ook zeer aangenaam was: het geheel dat ons 
op bijna $27,000.00 kwam te staan was bijna alles betaald, 
en de lui zeiden: O wat hebben wij nu een mooi en groot 
gebouw. Wij waren rijk en weltevreden. 

In 1890 werd ook besloten, dat niet meer de Synode 
maar iedere Classis hare 'Trustee-leden en Curatoren zou 
verkiezen. Het onderzoek der studenten berustte bij het 
Curatorium en die stelde de studenten, na voldoend ex- 
amen, beroepbaar. 

Dr. G. Vos gaf algemeene voldoening, niettegenstaande 
dat Ds. L. J. Hulst protesteerde tegen de neiging naar 
het supralapsarisme van den Doctor. De jonge man deed 
veel werk. Hij gaf niet alleen ten minsten vijf en twintig 
uren les per week, maar hij schreef in dien tijd van vier 
jaren breede dictaten over de Dogmatiek, Inleiding op de 
Dogmatiek, Geschiedenis der Wijsbegeerte, Nieuw 'Tes- 
tamentisch Grieksch, en Idololatrie. 

Hij werd vereerd met eene benoeming naar het Prince- 
ton Seminary, maar tot algemeene blijdschap bedankte 
hij er voor. 

Voor de Synode van 1892 kwam het Curatorium in 
speciale zitting bijeen, en besloot de Synode voor te stel- 
len, een vierden docent te benoemen. Staande de. Synode 
werd er door eene Commissie van praeadvies een vijftal 
voorgesteld: Dr. N. M. Steffens van Holland, Mich., 
Prof. D. K. Wielenga, van Kampen, Nederland, Prof. 
Joh. Jaeger, van Emden, Duitschland, Ds. G. D. De- 
Jong, van Grand Haven, Mich. en Ds. H. Potgieter, van 
Ridott, Illinois. De twee eerstgenoemden werden achter- 
eenvolgens beroepen, maar bedankten, en daar het Cura- 
torium geen opdracht had de anderen te beroepen ge- 
beurde dit ook niet. Maar het benoemde student G. Berk- 
hof tot tutor,tegen eene vergoeding van $400.00 en hij ver- 


OORSPRONG DER SCHOOL 19 


bond zich om daarvoor vijfteen uren les te geven per week. 

In April 1893, ontving Dr. G. Vos eene tweede roeping 
van Princeton. Ook nu werd hij dringend verzocht te 
blijven, waartoe het Curatorium speciaal saamgekomen 
was. Maar hij vond vrijmoedigheid het beroep aan te 
nemen, en kreeg eervol ontslag. Dit was op het oogen- 
blik een heele slag voor de School, en sommigen bezagen 
het zoo donker, alsof het nu met de School gedaan was. 
God toonde echter dat het van een mensch niet afhangt 
voor Zijne kerk te zorgen. De Heere kastijdt wel, maar 
doet dat tot ons nut en red wel weer uit. 

Besloten werd student Berkhof voor een jaar aan te 
stellen, en Ds. H. Beuker—die nu in Muskegon, Mich., 
Leeraar was—te beroepen als hulp-docent voor de Dog- 
matiek en aanverwante vakken. Doch Z. Kerw. bedank- 
te daarvoor. 

Om in den bestaanden nood te voorzien werd tijdelijk 
les gegeven door de Leeraren J. H. Vos, L. J. Hulst, 
K. Kuiper, en G. D. De Jong. | 

De Synode beriep in 1894 nog eens Ds. H. Beuker en 
ditmaal tot docent in de Leerstellige Godgeleerdheid, en 
voor het Literarisch Departement A. J. Rooks van de 
Universiteit te Ann Arbor, Mich., en Candidaat G. Berk- 
hof. Alle drie namen de benoemingen aan en er kwam 
verademing. En toch was er iets treurigs mee vermengd. 
Berkhof was tijdens de Synode reeds ongesteld. Op raad 
van den geneesheer ging hij naar New Mexico voor de ge- 
zondheid, maar stierf helaas den 16den November, en K. 
Schoolland kwam in zijne plaats aan de School. Berkhof 
kwam niet weer en Schoolland bleef er nu al meer dan 
vijf en twintig jaar. Gods wegen zijn diep en wonderbaar. 

De Synode van 1894 was omtrent de School eene zeer 
belangrijke. Wij kregen nu een Theologisch en Liter- 
arisch Departement en de heeren zouden voortaan toege- 
sproken worden als “Professor.” Er werd een series 
lectionum ontworpen: Professor Beuker werden veertien 
uren, Prof. Hemkes een en twintig, Prof. Boer dertien, 
Prof. Rooks een en twintig, en Prof. Schoolland negen- 
tien uren, per week aangewezen. W4ij hadden nu eene 
School met Theologische en Literarische Professoren, en 
een flink gebouw. 


The History of the Development 
of the Theological School 


The School in Parsonage and Upper Room’ 
The Reverend G. D. De Jong 


| make arrangements for cena the Semi- 
sare} Centennial of this institution of the Christian 
Reformed Church invited me to contribute an article on 
this subject. After having finished reading this article 
you will understand the meaning of this somewhat queer 
subject: The School in Parsonage and Upper Room. 
The Christian Reformed Church originated in the year 
1857 when a few congregations left the Reformed Church 
in America. The ministers in the Christian Reformed 
Church in the Netherlands were loath to come to this con- 
tinent to help the so-called Seceders, not understanding 
the situation in America. This fact curtailed the possibil- 
ity of obtaining leaders from Holland. 


The question of educating their own ministers came up 
at the classical meeting of February, 1861, and a resolu- 
tion was passed to look for promising men for the minis- 
try. Whether this “looking for’ was done in an insuffi- 
ciently diligent way or whether suitable material could not 
be found, we do not know. Fact is that in two years noth- 
ing was accomplished. In July, 1863, the matter was again 
taken up and the Rev. W. H. Van Leeuwen consented 
to be the “teacher”. Another year passed by before Rev. 
Van Leeuwen began his instruction in Grand Rapids. 
J. Schepers was the only one whom he partly trained for 
the ministry. In this way “The School in the Parsonage”’ 
was started (October, 1864). 





(1) For further information regarding the Theol. School in the first years of its 
existence I refer to: (a) Gedenkboek, Vijftig-jarig Jubileum, Christelijke Ge- 
reformeerde Kerk, 1857-1907) (b) Een Man des Volks, Geert Egberts Boer, by 
Prof. G. K. Hemkes, (c) De Christeliike Gereforme erde Kerk, Zestig Jaren 
van Strijd en Zegen, Dr. H. Beets, 1918, (d) The Christian Reformed Church, 
by Dr. H. Beets, 1923. The last two works are: quoted 48%. Hb Leena rlo eb ale. 


HISTORY OF SEMINARY 21 


In the following year the Rev. D. J. Vander Werp, 
pastor of Graafschap Church, was appointed to give in- 
struction to Harm Lucas, who did not finish his studies. 
Rev. Van Leeuwen accepted a call from Paterson, N. J., 
and John H. Schepers became a disciple of Rev. Van der 
Werp. With him the Messrs. W. Greve, J. Stadt and L. 
Rietdijk followed the “theological course” in the Parson- 





The Parsonage at Graafschap 


age. ‘I'his course was not very extensive and the time to 
prepare for the ministry was very short. ‘Twice a week 
the students received instruction in Kern or Marrow 
of Divinity by Rev. A. Franken. This was a compendium 
of a larger work of three volumes on Systematic Theology 
by the same author. The Marrow was a very useful 
book for laymen, somewhat similar to the Redelijke 
Godsdienst of Wm. a Brakel. Being written in the 
form of a catechism it was very handy, and the answers 
were to be committed to memory. The “students” came 
together “to say the lesson.” Besides instruction in “dog- 
matics,’ Rev. Van der Werp taught Biblical History, 
Geography and Chronology, General and Churh History, 
Exegesis, Practical Theology and Homiletics, and the 
rudiments of Latin, Greek and Hebrew. 


22 HISTORY OF SEMINARY 


In 1867 the Rev. R. Duiker of Niezijl, Netherlands, 
became pastor of the First Church of Grand Rapids, 
Mich. With him arrived a promising young man, Jacob 
Noordewier, who desired to become a minister of the Gos- 
pel. The classis consented that Rev. R. Duiker train him 
for the ministry. In 1869 
classis decided that “hence- 
forth the instruction to the 
students of theology was to 
be given in one place and by 
one man, the Rev. Van der 
Werp.” 

As there was no school- 
hbrary the students were 
allowed the use of the books 
of their teachers. ‘The foun- 
dation of a library was laid 
by the Rev. John Y. De 
Baun (1870), the first min- 
ister of the Lagrave Avenue 
Christian Reformed Church, 
he sending a box of Holland 
books “to be used by the 

Rev. J. Noordewier students.” 

Arduous was the task on the shoulders of the pioneer- 
professor. ‘The more so because he was to a great extent 
a self-made man, having been a schoolmaster before he 
entered the ministry in the Netherlands. By contrast, the 
Christian Reformed Church in the “old Country” was 
fortunate in having university trained men as instructors 
or as they were called “Docenten” in the Theological 
School at Kampen. 





Many a time the consistory of Graafschap excused the 
pastor from doing house-visitation “because of the in- 
struction to be given to the students.” In these early days 
the few ministers, and among them also our “pioneer-pro- 
fessor” had to travel a great deal to organize churches. 
And besides this the “teacher” was also “editor” of De . 
Wachter, the first church paper. 


HISTORY OF SEMINARY 23 


The church understood quite well that one man could 
not do justice to his disciples and fill the place appro- 
priately. But the number of the congregations was small 
and the money, was scarce. In 1871 Mr. Wolter Hellen- 
thal, born in 1849 at Fillmore, Mich., who had finished 
five years of work at Hope College, of the Reformed 
Church in America, was sent to the Kampen School of 
the Christian Reformed Church in the Netherlands to 
complete his theological studies. A few weeks after his 
arrival in the Netherlands this young man of unusual 
promise died of small pox, October, 1871. Some consid- 
ered this a hint of divine Providence indicating that train- 

ing at home was the natural way of procedure in this case. 


Rev. Vander Werp kept on laying stress on the neces- 
sity of calling a man who could devote himself entirely 
to the instruction of the young Nazarenes. Classis decided 
to do so in 1873. The following ministers were called, but 
all declined: Docent S. Van Velsen, and the Revs. H. 
Vissink and J. Bavinck (father of Prof. Dr. Herman 
Bavinck). 


In the mean time (1872) Rev. Vander Werp had mov- 
ed to Muskegon, Mich. EK. Vander Vries, B. Mollema, 
T. M. Vanden Bosch, J. Vander Werp (nephew of the 
instructor), C. Bode (father of Dr. W. Bode, President 
of Grundy College), and C. Vorst, were for a longer or 
_ shorter period instructed at Muskegon. 


In 1875 a second call was extended to the Rev. J. Ba- 
vinck, and classis decided to locate the School at Holland, 
Mich. No provision was made to purchase a suitable 
building. Very likely it was the intention to have the in- 
struction take place in the study of the teacher. Rev. Ba- 
vinck once more declined. 


On account of a fatal illness (cancer), Rev. Van der 
Werp resigned (1875) and in the fall of this vear classis 
decided to transfer the students from Muskegon to Grand 
Rapids, Mich., to receive instruction of the Rev. Geert 
Egberts Boer, who had been minister of the First Church 


24 HISTORY OF SEMINARY 


since 1873. He had already been giving private instruc- 
tion to G. Hoeksema, a former elder in the last congrega- 
tion he had served in the Netherlands. 


In the beginning of the next year (February 1876) the 
General Assembly, held at Chicago, Illinois, elected Rev. 
Boer as regular Docent. His installation took place 
March 15, 1876. The First Church, desiring to keep the 
School in Grand Rapids, Michigan, offered part of the 
parochial school on Williams Street for fifty-two dollars 
a year. 





Williams Street Christian School. 


This was the end of the “School in the Parsonage,” and 
from now on instruction was given in “The Upper Room” 
(from 1876-1892). For the time being this was a great im- 
provement, for this large hall on the second floor answered 
the purpose very well. The “teacher”, now called “Do- 
cent”, began his work with the following students: G. 
Broene, G. Hoeksema, C. Bode, J. Vander Werp, H. 
Douwstra, H. Tempel, C. Vorst. Two of the former stu- 
dents, KE. Vander Vries and B. Mollema, were admitted 
to the ministry June, 1874. 


HISTORY OF SEMINARY 25 


From the very beginning of his arrival in this country 
Rev. Boer became a leader in the denomination. His zeal 
for missions, for christian primary instruction, for the 





Ds. D. J. Van Der Werp anda 
group of students. 


christian society work of the younger generation, and his 
advocacy of the Sunday school, brought a new life in the 
church. Being placed in charge of De Wachter, he was 
able to spread his progressive ideas. (H. B. II, 128). 


26 HISTORY OF SEMINARY 


The salary of docent Boer was $1,000.00 with an addi- 
tional $300.00 for house rent. Like the pioneer-professor 
Vander Werp, docent Boer rendered yeoman’s service, 
considering the limited curriculum and the few years 
which each man spent at school. Their praise ought to be 
in our churches as long as they endure, even though it was 


only the period of struggling at the time, and the day of 
small things. (H. B. II, 129). 


The course of study now underwent a radical change. 
From now on there were two Departments, a Literary and 
a Theological Department. In the first Department in- 
struction was given in the Dutch, Latin, Greek and He- 
brew languages, Rhetoric, 
General History and the 
History of the Netherlands, 
Geography, Psychology and 
Logic;in the second Depart- 
ment: Introduction to Dog- 
matics, Hermeneutics, Isa- 
gogics, Exegesis, Church 
History, History of Doc- 
trine, Symbolies and Prac- 
tical Theology. In the first 
years students of advanced 
age did not study the an- 
cient languages. For them 
a four-year course was ar- 
ranged. The regular course 
consisted of four years of 
literary and two years of 
theological studies. 





Hon. J. W. Garvelink 


In July 1878 the School was incorporated as an institu- 
tion of learning under the laws of the State of Michigan. 
The first members of the Board of 'Trustees were the Revs. 
W. H. Frieling, and K. T. Vanden Bosch and the elders 
J. Gelock, A. Riddering and Hon. J. W. Garvelink. 
The Board of Trustees represented the school in its official 
relations to the state, and functioned as a body distinct 


HISTORY OF SEMINARY 27 


from the Curatorium. The Curatorium, on the other hand, 
more directly represented the church in its relations to 
the school. As long as the instruction took place in the 
parsonage all the ministers were curators. After 1876 
mention is made of the Curatori1um; two members of the 
then existing two Classes (Michigan and Illinois) and two 
lay members. 


In 1879 the General Assembly (Algemeene Vergader- 
ing) changed its name into “Synod.” This body in which 
all the congregations were represented by two delegates 
passed the following resolutions: 


1. The Curatorium shall—supervise the instruction of the 
docent—examine applicants for entrance—examine the students 
and decide whether these can be promoted or can be declared 
eligible for the ministry. They had to do this according to 
their best knowledge and conscience (naar bevind van zaken, 
overeenkomstig hun beste weten en geweten). 


2. The Trustees shall handle the financial affairs of the 
School and buy books for the library. 


3. No one is allowed to be enrolled as a student unless 
admitted by the Curatorium. 


From these resolutions it is evident that the “fathers” 
of 1880 intended to establish a theological seminary, pure 
and simple. Men were to be trained for the ministry. 


Although Docent Boer was overburdened, the consis- 
tory of the First Church of Grand Rapids requested 
Curatorium to give him permission to preach one time 
every Sunday. The ground for this request was: “Our 
large congregation is vacant and we pay much for the 
School.” Although not in favor of it, Curatorium granted 
the request. 


In 1880 some of the students, desiring to learn the Eng- 
lish language, asked permission to leave the School for a 
year. After a long discussion Curatorium considered it- 
self not competent to decide, but was of the opinion that 
such a weighty question should be decided by Synod, and 
furthermore that such a step would not be without danger 


28 HISTORY OF SEMINARY 


for the students. In this case there was certainly lack of 
progressiveness. And yet the decision may be vindicated. 
Whether it was by intuition or by reasoning, we shall not 
say, but in these years it was safe to follow the saying of 
the statesman Groen van Prinsterer: “in ons isolement 
ligt onze kracht.” 

If the finances had been in a better condition the Synod 
of 1882 would have called a second docent. It was de- 
cided to call Geerhardus Vos, a theological student at that 
time, as assistant-docent. His salary was $300.00. The 
following year the Rev. A. Brummelkamp of Groningen, 
Netherlands, was called, but he declined. Geerhardus Vos, 
who had now finished his theological course and to whom 
the call as assistant-docent was once more extended also 
declined and took up the study of theology in Princeton 
Seminary (1883-1886). Curatorium now made an agree- 
ment with the consistory of Vriesland, Mich., to give its 
pastor, the Rev. G. K. Hemkes, leave of absence for a 
year, with the following stipulations: Curatorium would 
see to it that the church at Vriesland had preaching every 
Sunday; Vriesland had to pay $400.00 and the School 
$600.00 toward the salary of Rev. Hemkes. 

The following year (1884) Synod elected the Rev. 
Hemkes as regular Docent. The two docenten were kept 
busy from morning till night, Docent Boer having 
twenty-seven hours and Docent Hemkes twenty-four 
hours per week. 

The Synod of 1886 decided to call a third professor, 
who was to teach the English language and to use this Jan- 
guage in the classroom exclusively. Candidate G. Vos was 
chosen and accepted the call. Having received a scholar- 
ship for writing a book on “The Mosaic Origin of the 
Pentateuch” (a very scholarly work, highly praised by the 
late Prof. W. H. Green of Princeton) Mr. Vos was given 
permission to go to Germany for two years, where he 
studied at Berlin and received the degree of Doctor of 
Philosophy in the University of Strassburg. His installa- 
tion took place September 4, 1888. Dr. Vos occupied the 
chair of Didactic and Exegetical Theology, Docent 
Hemkes the chair of Historical Theology and Ethics, and 
Docent Boer the chair of Practical Theology. The branch- 


HISTORY OF SEMINARY 29 


es in the Literary Department were equally divided, and 
one year was added to the theological course. Dr. Vos 
served the Theological School as professor from 1888 till 
1893, an altogether too brief period, but one of great 
value to the institution. His work not only brought the 
Hinglish language to prominence in the School, but par- 
ticularly broadened, enlivened, and deepened the courses 
of instruction. ‘hose who were fortunate enough to sit 
at his feet ever will be grateful to this splendid scholar. 


Princeton Seminary had established the chair for Bibli- 
cal Theology, very likely to offset the influence of Dr. C. 
A. Briggs, who occupied this chair in Union Seminary, 
New York. The Trustees considered Dr. Vos of our 
School the most capable man to take this newly established 
chair and called him. (1892). 


Dr. Vos declined the call to Princeton. The School re- 
joiced and the church at large thanked God. And not only 
to lessen the burden of the three professors but also to 
show due appreciation for the decision of Dr. Vos, Synod 
of 1892 decided to call a fourth professor. 


To complete the first part of my article two items should 
be added. First, a list of the graduates of the School in 
the Parsonage and the Upper Room; secondly, the series 
lectionwm in 1892. 


List of the Graduates. 

Ingscs-) Js ochepers, 1837-1902. 

In 1869: W. Greve, 1836-1906; J. Stadt, 1828-1900; J. Noor- 
dewier, 1839-, pastor emeritus 1912; L. Rietdijk, 
1842-1889. 

In 1874: E. Vander Vries, 1845-1923, minister till 1907; B. 
Mollema, minister till 1888, joined the Reformed 
Church of America. 

In 1877: G. Broene, 1838-1919, pastor emeritus 1904; G. 
Hoeksema, 1842-1902. 

In 1879: C. Bode, 1843-1917; T. Vanden Bosch, minister till 
1894, joined the R. C. A. 

In 1880: H. Douwstra, minister till 1893; joined the R. C. A. 
In 1881: H. Bode, 1845-1900; H. Tempel, 1854-1888; P. 
Schut, 1851-, pastor emeritus since 1903. 

In 1882: J. Post, 1851-, spiritual advisor of the Christian 
Psychopathic Hospital at Cutlerville since 1920. 


30 HISTORY OF SEMINARY 


In 1883: E. Broene, 1840-1911, pastor emeritus since 1907; 
R. Drukker, 1842-1912, pastor emeritus since 1901; 
P. Ekster, 1855-1918; G. Vos, 1862-, Prof. of 
Biblical Theology, Princeton, N. J. 

In 1884: J. Gulker, 1855-, pastor emeritus since 1925; P. 
Kosten, 1845-, pastor emeritus since 1912; J. Rie- 
mersma, 1860-, minister till 1900; J. Vander Werp, 
1853-, minister till 1914, joined the Bereer Reformed 
Church; F. Welandt. 1850-, pastor emeritus since 1923 

In 1885: W. Heyns, 1856- Professor of Practical Theology at 
the Theological School, Grand Rapids, Mich. 

In 1886: G. D. De Jong, 1864, pastor emeritus since 1925; 
H. Huisingh, 1846-1915; A. Keizer, 1857-, pastor 
emeritus since 1925; M. J. Marcusse, 1862-1913; O. 
Stuit, 1850-1888. 

In 1887: J. B. Hoekstra, 1855-, pastor at Midland Park, N. J. 
M. Van Vessem, 1866-, pastor at Zeeland, Mich. 

In 1888: A. W. Meyer, 1852-, pastor emeritus 1918; J. N. 
Trompen, 1860-, minister till 1907, joined the Con- 
gregational Church. E. Vanden Berge, 1855-, min- 
ister, till A911 vyoined the; Wn C.2 Ae ee ey eevee 
1859-1918. 

In 1889: E. Breen, 1863-1920; J. Manni, 1859-, spiritual ad- 
viser of the Christian Psychopathic Hospital at Cut- 
lerville, Mich. since 1925. 

In 1890: J. De Vries, 1862-1920, minister till 1903; A. J. 
Vanden Heuvel, minister till 1904, joined the R. C. 
A.; J. Wijngaarden, 1865-, minister at Walker, Mich. 

In 1891: G. A. De Haan, 1862-1895; J. Groen, 1865-1924. 

In 1892: Th. L. De Lange, 1860-; minister till 1906, joined 
the R. C. A.; S. Koster, 1868, minister till 1896, 
joined the R. C. A. 

Some of the students who were instructed in the Par- 
sonage and in the first years in the Upper Room had had 
some experience as office bearers of the church. In these 
years they were not considered too old to prepare them- 
selves for the ministry. 

Having in view the practical training of the future min- 
isters, a seven year course was offered: four years in the 
literary and three years in the Theological Department. 

The branches in the Literary Department were: 

One year of Geography, Roman and Greek Antiquities and 
Mythology. 

Two years of Rhetoric and Elocution, American and Dutch 
History, History of Philosophy, Logic, Psychology and 
Hebrew. 

Three years of General History and German Language. 

Four years of Dutch, English, Latin, Greek languages. 


HISTORY OF SEMINARY 31 


The branches in the Theological Department were: 


One year of Biblical History, Geography and Antiquities, 
Natural Theology, Hermeneutics, Introduction to Dogmatics, 
Textcriticism, New Testament Greek, Practical Theology. 

Two years of Symbolics, History of Religions, History of 
Doctrines and Ethics. 

Three years of Dogmatics, Exegesis, Isagogics, Church His- 
tory and Homiletics. 





Theological School and Calvin College, Corner of Madison Avenue and Franklin 
Street, now owned by the Grand Rapids Christian High School Association. 


The Theological Seminary from 1892 to the Present. 


The Upper Room on Williams Street did not give suf- 
ficient room for three professors. The Trustees appointed 
a committee in 1889, which reported to the Synod of the 
following year that the church should provide for a more 
suitable building. The question was asked where to build. 
Of the delegates 70 voted for Grand Rapids, Michigan, 
26 for Holland, Michigan, and two for Zeeland, Michigan 


32 HISTORY OF SEMINARY 


(Synodical Acts, 1899, art. 33). The Rev. J. Noordewier 
had accepted a call as Home Missionary and was appoint- 
ed to solicit funds in the meantime. This veteran of min- 
isters performed in both capacities, but especially for the 
School work, of inestimable value. ‘Traveling from East 
to West he visited all the congregations, and people were 
willing to give donations for the erecting of a building for 
the School. In September 1892 the School was dedicated, 
incumbered by a mortgage of only $5,300.00, which was 
paid on the twenty-fifth anniversary, March 15, 1901. 

The Synod of 1892 decided to call a fourth professor. 
Dr. G. Vos advised Curatorium to petition Synod to call 
a man for Systematic Theology, leaving the Kxegetical 
branches to him. Prof. N. M. Steffens of Holland, Mich- 
igan was called by an almost unanimous vote. He declined, 
and a call was extended to the Rev. Prof. D. K. Wielenga 
of Kampen, Netherlands. He also declined. Curatorium 
now appointed Mr. G. Berkhof, a theological student 
(brother to Prof. L. Berkhof), as tutor. The agreement 
was to teach fifteen hours a week at a salary of four hun- 
dred dollars. 

In April, 1893, Dr. G. Vos received a second call from 
Princeton Seminary to occupy the chair of Biblical The- 
ology. (In the meantime the honorary degree of Doctor 
of Divinity had been conferred on Prof. Vos). Although 
the Curatorium made all possible efforts to keep the tal- 
ented and much beloved young professor, Dr. Vos did not 
see his way clear to stay and became a co-worker with his 
former professors. By his departure the Faculty was 
reduced to two professors and one tutor. And the Synod 
had decided to have four regular professors! .As the 
Synod was to meet the following year, Curatorium ap- 
pointed Mr. G. Berkhof for another year and engaged 
the Revs. J. H. Vos, L. J. Hulst, K. Kuiper and G. D. 
De Jong to give respectively three, three, four, and nine 
hours of instruction per week. 

The Synod of 1894 called the Rev. H. Beuker of Mus- 
kegon, Michigan, to the chair of Systematic Theology. 
And instead of a fourth professor of theology, Synod de- 
cided to appoint two instructors, Mr. A. J. Rooks (the 


HISTORY OF SEMINARY 33 


present Dean of the College) and Mr. G. Berkhof, then 
a candidate for the ministry, exclusively for the literary 
branches. 

Synod made this change in its plans on account of a reso- 
lution, passed on the overture of Classis Iowa, to admit to 
the literary department of the Theological School also 
those that did not study for the ministry. By this decision 
the first step was made toward changing the literary de- 
partment, which was essential as preparation for the study 
of Theology, into an academy or high school. We shall 
touch briefly on the further development. In another con- 
tribution more will be found about this very important 
matter. (Cf. Syn. Acts, 1894, Artt. 48, 95, 96, 99, 100). 


All three men accepted the appointments, and began 
their work in September, 1894, except Mr. G. Berkhof. 
On account of ill health he had left for New Mexico, where 
the Lord took this young promising man to Himself on 
the 16th day of November. In his place Mr. K. School- 
land was engaged. The salary of each instructor was set 
at eight hundred dollars a year. In the schedule of reci- 
tations, Prof. H. Beuker was assigned fourteen hours, 
Prof. G. K. Hemkes twenty-one hours, Prof. G. EK. Boer 
thirteen hours, Instructor A. J. Rooks twenty-one hours, 
and Instructor K. Schoolland nineteen hours. 


Henceforth the instructors in the Literary Department 
as well as the docenten in the Theological Department 
were addressed as “professor.” The first catalogue of the 
school was issued in 1896. In this catalogue the institu- 
tion is called “Theological Seminary.” The “Faculty of 
Instruction” is given as follows: 


Lirrerary DEPARTMENT. 

Rev. G. E. Boer, Professor of History, Logic and Psychology 

Rev. G. K. Hemkes, Professor of Greek and Hebrew 
Languages and Literature. 

Rev. H. Beuker. In charge of Biblical Instruction. 

A. J. Rooks, A.B. Assistant Professor of English and Ger- 
man Languages and Literature, and American History. In 
charge of Geography and Greek. 

K. Schoolland. Assistant Professor of Holland and Latin 
Languages and Literature. 


34 HISTORY OF SEMINARY 


THEOLOGICAL DEPARTMENT. 
Rev. G. E. Boer. Professor of Hermeneutics, Biblical His- 
tory and Natural Theology. 
Rev. G. K. Hemkes. Professor of Biblical Languages and 
Literature, Church History and Christian Ethics. 
Rev. H. Beuker. Professor of Systematic and Practical 
Theology. 

In previous years the curators had been the examiners 
of the students. In placing the Literary Department on 
a more scientific basis, it was found more expedient that 
the students be examined by the professors under super- 
vision of the Curatorium. In 1898 this was made a rule. 

On account of the change made in the Literary Depart- 
ment in 1894 the number of students increased remark- 
ably. In 1898 Synod was urged to establish a college in 
connection with this department. (Syn. Acts, Artt. 42, 
72, 76). 

As long as the Preparatory Department was entirely 
or mainly, a preparation for the study of theology, there 
was no difficulty in raising funds for the support of the 
institution. Synod assessed, and the congregations paid 
without any complaint. But now the question arose: Is 
the church obliged to establish a college, does it have a 
right to do so and raise the assessment by adding new 
branches to the curriculum and consequently more pro- 
fessors? Some said it is altogether outside of and beyond 
the domain of the church to give instruction (there were 
even some who denied the church the right to maintain 
a strictly theological school for the education of its min- 
isters). Others were of the opinion that although Holy 
Writ does not command the church to give or to provide 
for preparatory instruction to its future ministers, the 
Bible does not forbid the church to do what she deems nec- 
essary for her well-being in the present circumstances. 
For years to come the question was to agitate the minds of 
the people. And even at the present day there are some 
that are not satisfied with the stand the church has taken, 
that of assessing the whole church to defray the expenses 
of the School both College and Theological Seminary. 

The church did not deem it advisable to transfer the 
instruction (preparatory) to a society, but was willing 
to give very material assistance. Time, however, did not 


HISTORY OF SEMINARY 35 


seem ripe for taking further steps and by mutual agree- 
ment of Curatorium and the Trustees of the proposed 
college it was decided to ask Synod of 1900 to add one 
year to the Literary Department, the first four years the 
equivalent of an accredited academy or high school, and a 
fifth year for future students of theology (Syn. Acts, 
1900, Artt. 39, VII). Synod agreed to do this and the 
University of Michigan placed the Literary Department 
on the list of the accredited or diploma schools (1902). 
Prof. H. Beuker, on whom Westminster College of the 
United Presbyterian Church had conferred the degree of 
Doctor of Divinity in 1897, was called home, May 18, 
1900. He had proved to be a man of God, not only in the 
Netherlands, where he held prominent pastorates, and oc- 
cupied a leading place in the councils of the Christian Re- 
formed Church, but here also. The school loved him and 
honored him as a father in Christ. The Synod of 1900 
(Acts, artt. 47, 109) elected the Rev. F. M. Ten Hoor, 
pastor of Oakdale Park Christian Reformed Church, for 
a six year term. The salaries of Professors Rooks and 
Schoolland were raised to nine hundred dollars. 


In order to be accepted as | 
a diploma school by the Uni- 
versity of Michigan it was 
necessary to add_ branches 
which are needed for college 
and university entrance and 
for obtaining various teach- 
ers’ certificates. Consequent- 
ly Synod instructed Cura- 
torium to appoint two new 
professors. Prof. J. G. Van 
den Bosch, a relative of the 
late Rev. K. Van den Bosch, 
and. Prof. B: K. Kuiper, 
son of the Rev. K. Kuiper 
of Roseland, Illinois, were 
appointed (Syn. Acts, 1900, 
artt. 39, VII, a-c). They 





: Rev. F M. Ten Hoor, 
accepted and began teach- Professor Emeritus of Dogmatics 


ing in September, 1900. Prof. A. J. Rooks was ap- 


36 HISTORY OF SEMINARY 


pointed principal of the academy. ‘The catalogue or an- 
nual for 1902-1903 evidences the fact that women had 
been admitted to the academy. 

In 1902 a great change took place in the faculty of the 
School. Although fully appreciating the many services 
rendered to the church and the School by Professors Boer 
and Hemkes, Curatorium made in its report to Synod the 
following recommendations: 

(a) To confine the work of Prof. Boer to taking care of the 


Library and the Archives. 


(b) To lessen the work of Prof. Hemkes. 
(c) To elect two professors, one for Exegetical and one for 
Practical Theology. 


Synod elected for the first chair Roelof Janssen, Ph.D. 
of Halle, Germany. As Dr. Janssen was practically un- 
known to the delegates of 
Synod, and as he was a Doc- 
tor of Philosophy and not of 
Theology, it was decided to 
call him for two years at an 
annual salary of one thou- 
sand dollars. He accepted. 
The Rev. B. Wielenga, 
D.D., of Arnhem, Nether- 
lands, who was called for the 
second chair, declined, and 
his alternate, the Rev. W. 
Heyns of Chicago, Llinois 
(elected for six years) ac- 
cepted and was duly install- 
ed as professor of theology. 

Dr. R. Janssen. Dr. Janssen, who arrived 
the latter part of September, was not publicly installed. 


In March, 1904, the esteemed and beloved professor- 
emeritus Rev. G. K. Boer departed this life. Prof. Boer 
had rendered yeoman’s service. In ripe old age he entered 
into the rest that remaineth for the people of God. 

Not all the curators were in favor of a reappointment 
of Dr. Janssen, Curatorium therefore recommended him 
in 1904 for a two-year appointment as “lector.” At the 





HISTORY OF SEMINARY 37 


end of these two years Curatorium was fully convinced 
that Dr. Janssen’s teaching was not desirable. There was 
an unmistakable leaning toward Higher Criticism. The 
views of Dr. Janssen later (in the years 1914-1920) be- 
came more evident. Curatorium did not send a recom- 
mendation to the Synod of 1906, only calling attention 
to the fact that his time had expired. 

In this connection we should also mention the differ- 
ence of opinion between Prof. Ten Hoor and Prof. Jans- 
sen as to the relation of the church to the Theological 
School and to Theology. Prof. Ten Hoor was fully con- 
vineed that the church has authority over the Theological 
School and its theological instruction and that God is 
the object of Theology. Dr. Janssen declared he was 
not yet in a position to give a definite answer to these 
questions. Curatorium was not unanimous and _ there- 
fore did not express itself definitely. It, however, 
passed a resolution by which Prof. Ten Hoor was given 
leave to teach according to his principles. Rev. L. J. 
Hulst handed in his protest against Curatorium for not 
taking the side of Prof. Ten Hoor and Synod appointed 
a committee to report regarding this matter at the Synod 
of 1908 (Syn. Acts, 1906, art. 62, V i. 2; Acts of 1908, 
art. 27). 

In regard to the Theological School, Synod of 1906 
passed the following resolutions: 

(a) To instruct Curatorium to raise the salaries of the Pro- 
fessors in Theology to fourteen hundred dollars and to 
raise the salaries of the Professors in the Literary De- 
partment not to exceed eleven hundred dollars. 

(b) To add one year to the Literary Department, thus mak- 
ing a total in this department of six years. Of these six, 
the first four remained, as previously, the Academy; the 
last two formed a junior college which received the name 
John Calvin Junior College. Students who intended to 
take up Theology were now required to take a six year 
literary course. 

Synod of 1906 re-elected Prof. Ten Hoor ad vitam. 
As Curatorium had expressed its opinion regarding Dr. 
Janssen, neither the pre-advisory committee nor Synod 
placed his name in nomination and the Rev. L. Berkhof, 
B.D. (Princeton) then pastor of Oakdale Park Christian 


38 HISTORY OF SEMINARY 


Reformed Church, was elected to occupy the chair of 
Exegetical Theology. (Acts, art. 62, 1V,c.). Prof. Berk- 
hof was elected ad vitam. 

The catalogues for 1906-1907 and the following year 
announce themselves as the “Yearbook of John Calvin 
Junior-College and Theological School,” and state: “Ac- 
cording to the constitution all instruction given must be 
in harmony with ‘Reformed Principles. The various 
branches of study, therefore, are considered from the 
standpoint of faith and in the light of Calvinism as a life- 
and world-view. Herein lies the distinctive character of 
our College.” The Annual] for 1908-’09 speaks of “Calvin 
College,” the Synod of 1908 having determined to take 
steps looking toward the establishment of a four-year 
college course by 1910. This was at last obtained when 
in September, 1917, a splendid structure could be dedi- 
cated on the twelve-acre campus in the Southeastern part 
of Grand Rapids. The Yearbook of 1923 gives a College 
faculty of twenty, headed by the Rev. J. J. Hiemenga, 
A.M., B.D., as president. In another contribution more 
will be found about the College. (See Syn. Acts, 1908, 
artt. 24, b. and 1910 artt. 51, 56). 

In 1908 a change again took place in the theological 
faculty. Prof. G. K. Hemkes became professor-emeritus 
and the Rev. G. D. De Jong of South Olive, Michigan 
was chosen in his place as Professor of Historical Theol- 
ogy for six years. Prof. W. Heyns was re-elected ad 
vitam. (Syn. Acts of 1908, artt. 17, 18, 45). 


(1) Realizing that Reverend G. D. De Jong could not well be asked to write 
the complete history of the six years of his own term as Professor, the Edi- 
torial Committee of the semi-centennial volume requested the Reverend William 
Heyns, Professor of Practical Theology at the Seminary to contribute the his-~ 
tory of the School from 1908 to 1914. Of this article, therefore, that- part which 
deals with this period of six years is from the pen of Professor Heyns. The 
Editorial Committee adds the following: 

In 1914 Curatorium had to report to Synod regarding the professorship oft 
Rev. G. D. De Jong, he having been elected in 1908 for six years. Without 
having given any reason for being dissatisfied with his instruction, it informed 
Prof. De Jong that it did not intend to recommend him for re-election. Cura- 
torium advised him to hand in his resignation. But Prof. De Jong did not care 
to take upon himself this responsibility, and therefore felt inclined not to 
follow the advice; the more so, because a resignation when a term is expirea 
seemed to him an absurdity. He left it to the decision of the Synod to honor 
him with a re-election or to choose some one else in his place. Synod was not 
altogether satisfied with the manner in which Curatorium had acted in this 
case and discussed this matter in ‘‘closed session.’’ This explains the brevity 
of art. 36 in the Syn. Acts of 1914. Out of three nominated, Dr. S. Volbeda 
ba chosen, he receiving forty votes, thirty-two votes were cast for Prof. 

e Jong. 

The editor of The Banner (No, 1491, September 11, 1925) made this appre- 
ciative comment: ‘‘We have had occasion to study some of the textbooks 
which Rev. De Jong prepared during his professorate and he certainly displayed 
a scholarship and an assiduity that should have entitled him to far more ap- 
preciation than he received.” 


HISTORY OF SEMINARY 39 


At this Synod the committee appointed in re the protest 
of the Rev. L. J. Hulst handed in its report. The pre- 
advisory committee advised Synod to answer two ques- 
tions of Prof. Ten Hoor affirmatively; namely: Is God 
the object of Theology, and: Has the Church authority 
over the Theological School and its theological instruc- 
tion. After a lengthy discussion Synod resolved to submit 
this matter to the consistories. 

The following Synod received not less than fifteen 
overtures, pro and con, Acts, 1910, p. p. 34-37. Synod 
was of the opinion “that our Church also in the future 
should provide for the education of its future ministers, 
and that therefore our Theological School, which is (as 
generally accepted) the property of the Church for which 
she is entirely responsible, also in the future will be sup- 
ported and governed by the Church, as regards the theo- 
logical training.” Hereby Synod declared to accept the 
actual condition that the Church had established and was 
supporting the Theological School, but did not express 
itself regarding the principles involved. Opinions as to 
these principles differed and do differ still. 

Prof. Ten Hoor was not satisfied and kindly requested 
reply to the question: Does Synod by the passed resolu- 
tion mean to deny that the education of its ministry be- 
longs to the domain of the Church. Synod replied neg- 
atively. 

As was previously stated, the Synod of 1900 had 
passed a resolution to elect the Theological Professors for 
a term of six years. In 1906 this resolution was set aside, 
and Curatorium was instructed to draw up some articles 
expressing the requirements of the Professors of Theol- 
ogy. In 1908 Curatorium was not ready to report and 
Synod decided to call the Rev. G. D. De Jong for a term 
of six years. The Synod of 1910 accepted the report of 
Curatorium as to the requirements of the Professors of 
Theology and resolved “these regulations pertain not only 
to the Professors who may be elected in the future, but 
also to those that are at present connected with the school.” 
Syn. Acts, page 45. This resolution could refer only to 
Prof. De Jong, for the other three Professors of Theol- 


40 HISTORY OF SEMINARY 


ogy were elected ad vitam, and meant, if anything, that 
the election for six years in 1908 was changed into an 
election for life, provided Prof. De Jong, just as well as 
the other Professors of Theology, lived up to the proposed 
requirements. 

The Curatorium and the Synod of 1914 did not seem 
to be of this opinion. The procedure of electing a profes- 
sor was also different from the usual way. Instead of ex- 
pressing itself in favor or against a re-election of Prof. De 
Jong, Synod made a nomination of three. The Rev. M. 
Van Vessem protested against the actions of Curatorium 
and Synod. Rev. De Jong’s experience is somewhat sim- 
ilar to that of the late Prof. 
A. Steketee of the Theo- 
logical School of Kampen. 
And there is also a similar- 
ity in the conduct of both. 
They have accepted the 
situation submissively. Af- 
ter having served two con- 
gregations, Leighton, Lowa, 
1914-1920, and Highland, 
Indiana, 1920-1925, Rev. 
De Jong has become pas- 
tor-emeritus. E’rom more 
than one fact it is evident 
that his interest in and his 
love for the church, that 
he had the privilege to 
serve in different ways for 
almost forty years, is un- 

Rev. G. D. De Jong diminished. 

The Synod of 1912 raised the salaries of the professors 
of Theology to sixteen hundred dollars. The salaries of 
the other professors and instructors were also raised, and 
the assessment was fixed at one dollar per family, this 
being forty cents higher than in previous years. 

In 1912 the Faculty received an invitation to attend the 
Centennial Celebration of the Theological Seminary of 
Princeton, New Jersey. Prof. L. Berkhof was appointed 
to represent our school. In his report the Professor made 





HISTORY OF SEMINARY 41 


mention also of the fact that the Faculty of the Princeton 
Seminary considered the students of the Theological 
School of Grand Rapids as some of the best that follow 
a post-graduate course in theology at the Seminary. The 
Faculty was greatly pleased with this acknowledgement 
and was also thankful for the generous offer extended 
to the students of our Theological School, to take a post- 
graduate course without any investigation, the emolu- 
ments being: free tuiton, free room in the dormitory and 
one hundred and fifty dollars for expenses. 

Since the College was nearing its completion, it was 
deemed necessary to strengthen the Theological Faculty. 
Curatorium recommended in its report to the Synod of 
1914 to elect a fifth professor, and called attention to Dr. 
W. Bode, Dr. R. Janssen and Dr. S. Volbeda. Dr. Jans- 
sen had spent two years (1906-1908) in Europe and the 
Free University of Amsterdam had conferred on him the 
degree of Doctorandus of Theology. Some of the dele- 
gates knew the history of ten years ago, but statements 
like these: “Dr. Janssen longs to serve the church in 
which he is born”; “Dr. Janssen has learned a great deal 
since 1906’—were conducive to lessen the apprehension, 
and Dr. Janssen was elected by a sizeable majority. In 
September, 1914, the chairs of Dogmatics, of the New 
Testament, of the Old Testament, of Church History and 
of Practical Theology were occupied by Professors Ten 
Hoor, L. Berkhof, R. Janssen, S. Volbeda and W. Heyns 
respectively. Prof. Dr. S. Volbeda was elected in the 
place of Prof. G. D. De Jong. 

The number of students increased every year. Conse- 
quently, the building on Franklin Street became too small. 
This building was erected for a strictly theological school, 
not to accommodate a college and a theological seminary. 
The Synod of 1914 empowered Curatorium to hire or buy 
suitable property in the neighborhood of the school, and 
to build a dormitory on the twelve-acre campus, a dona- 
tion of the Board of Commerce of Grand Rapids. But— 
as the question whether the church should establish a col- 
lege was not as yet decided—Synod did not give its fiat 
to build a new school. (Syn. Acts, art. 39, 4). 

Curatorium, however, had made preparations to build, 


42 HISTORY OF SEMINARY 


and the Synod of 1916 found the foundation laid of a 
building that was to cost approximately $150,000. A\|- 
though not approving of this action, Synod ratified it, be- 
cause circumstances had changed materially, the number 
of students was steadily increasing, and a large amount 
of money was promised for the new school building. (Syn. 
Acts, pag. 13, 65, 66. Report of Curatorium, 1916). 

The Synod of 1916 passed the following resolutions 
(Acts, artt. 20, 33) : 


(a) To distinguish more sharply between seminary, college 
and preparatory school in calling and remunerating pro- 
fessors and instructors, and to change the manner of ex- 
aminations accordingly. 

(b) To raise the salaries of the Professors of Theology to 
seventeen hundred dollars, and to raise the assessment to 
one dollar and twenty-five cents per family. 

(c) To empower Curatorium to sell the school building on 
Madison Avenue. 


The Synod of 1918 passed the following resolutions 
(Atcts#arthro2.a000 

(a) To fix the assessment at a dollar and seventy-five cents 

per family and to raise the salaries. The following 

amounts were fixed: Instructors were to receive from 

twelve hundred to eighteen hundred dollars; College 


Professors from eighteen hundred to twenty-five hundred 
dollars; Seminary Professors, twenty-five hundred dollars. 


(b) To instruct Curatorium to call a College President. 


(c) Synod also revised the Rules and Regulations of the 
Curatorium, amended in 1920 (Acts, art. 29, 6). 


The problem resulting from the three divisions of the 
School was partly solved at the Synod of 1920. In Grand 
Rapids a Christian High School Association had in the 
meantime been organized. The students of the Prepara- 
tory School or Academy could be easily transferred to this 
new institution, and in order to avoid duplication Synod 
decided to discontinue the Preparatory School (including 
the first four years of the Seminary Preparatory Course), 
to take effect completely in 1924. Justice was to be given 
to the students already enrolled, therefore four years were 
taken to accomplish a complete separation of the Prepara- 
tory School or Academy from the College. Curatorium 


HISTORY OF SEMINARY 43 


was also authorized to sell the property on Madison 
Avenue to the new Christian High School Association 
for $20,000. 

Synod of 1920 also received four overtures requesting 
a more or less radical separation of College and Seminary. 
Synod was of the opinion that in the present circumstances 
it was not advisable to make further changes. As yet 
College and Seminary are supported and governed by the 
church. Time will tell whether there will be organized a 
society able to take upon itself the responsibility of main- 
taining a college worthy of the name. 

1920 was a remarkably prosperous year. The expres- 
sion “high cost of living’ had become proverbial. Synod 
resolved to raise the salaries of the professors in college 
and seminary to such an extent that the assessment was 
raised to three and one-half dollars per family (Acts, 
artt. 28, 29, 36, 42). 

On account of the Janssen-controversy the Theological 
Faculty consisted for three years (1921-’24) of four mem- 
bers, to-wit: Professors F. M. Ten Hoor, W. Heyns, 
L. Berkhof and S. Volbeda. They were assisted by the 
Rev. Dr. Y. P. De Jong and Prof. R. Stob, candidate 
for the ministry and Professor of Greek in the College. 
(Syn. Acts 1922. Report of Curatorium p. 165, Report 
of Curatorium, Syn. Acts, p. 251). 

The Synod of 1924 completed the Theological Faculty 
by electing the Rev. Clarence Bouma, D.D. to the chair 
of Dogmatics, succeeding Prof. Ten Hoor, and the Rev. 
Martin J. Wijngaarden Ph.D. to the chair of Old Testa- 
ment Exegesis, succeeding Prof. Janssen. 

In its report to Synod Curatorium made the following 
statement (Syn. Acts, p. 258). “It was decided to bring 
to the attention of your Honorable Body the time of Prof. 
Ten Hoor’s retirement from active service at our School, 
seeing he reaches the age of retirement in February, 1925. 
If Synod decides that Prof. Ten Hoor shall continue to 
teach throughout the school year, he becomes Rector for 
the year 1924-25; if not, then Prof. Heyns is to be Rector 
for that year.” Prof. Ten Hoor requested Synod to de- 
clare him professor-emeritus, which request was granted. 
(Syn. Acts, artt. 89, 97). 


Present Faculty of the Seminary 





Prof. Louis Berkhof, B.D. Prof. Samuel Volbeda, Th.D. 





r 


Prof. William Heyns 





s 


Prof. Clarence Bouma, Prof. Martin Wyngaarden, 
A.M., Th.D. B.D., Ph.D. 


HISTORY OF SEMINARY 45 


I may add some remarks on the historic “Janssen Con- 
troversy.”’ 

The Synod of 1914 did not deem it necessary to investi- 
gate whether Dr. R. Janssen had changed some of his 
views. It was taken for granted “that he had learned a 
great deal.” Did this mean he was convinced of the erron- 
eousness of former conceptions? 


The four other theological professors felt constrained 
to request Curatorium to investigate as to the soundness 
of the instruction of their colleague (June, 1919). Cura- 
torium replied: “The Board of Trustees* express its 
disapproval of the fact that the four professors come with 
this document to the Board before having personally con- 
ferred with Prof. Janssen on these matters.” 


In June, 1920, the four professors notified Curatorium 
that they would take the case to Synod. They agreed, 
however, to have the case discussed once more at the meet- 
ing of the Curators. Result was that Curatorium resolved 
(Acts of 1920, p. 79): 


Na grondig onderzoek spreekt het Curatorium uit: 

(a) Dat het Curatorium voldaan is met Dr. Janssen’s verklar- 
ing omtrent zijne beschouwing van de Inspiratie der Hei- 
lige Schrift ; 

(b) Dat het Curatorium vertrouwt dat de bezwaren en de 
ongerustheid der vier professoren zullen verdwijnen door 
broederlijke samenspreking ; 

(c) Dat Dr. Janssen zich beijvere te vermijden wat aanleiding 
zou kunnen geven tot misverstand en zich zoo duidelijk 
uitspreke in zijn onderwijs, dat misvatting uitgesloten is. 


Not being satisfied with the decision of Curatorium the 
four professors gave notice that they would request Synod 
to investigate as to the soundness of the instruction of 
Prof. Janssen. 

It is somewhat surprising that Curatorium does not 
mention this serious matter in its report to Synod of 1920 
(Acts, art. 46). 


(2) In 1894 Synod had decided to amend the Articles of Association so that 
the Curators, appointed by the Classes and their appointment ratified by 
Synod, were to act as Board of Trustees. (Syn. Acts, 1894, art. 44). Hence 
after this date the terms ‘‘Curatorium’’ and ‘“‘Board of Trustees” refer to the 
same body. 


46 HISTORY OF SEMINARY 


The preadvisory committee of the Synod was mater- 
ially of the same opinion as the Curatorium (Syn. Acts, 
p. 81). Its report was tabled and Synod decided that all 
the documents in the case should be read, and all the pro- 
fessors heard (pp. 81, 82). Thereupon Synod passed reso- 
lutions in which it expressed itself in favor of the findings 
of the Curatorium and the preadvisory committee, except 
on one point. Synod was of the opinion that the four 
professors were not obliged to confer with Dr. Janssen 
before they requested an investigation by Curatorium 
(Acts of 1920, artt. 66, 68, 69). “Dr. Janssen spreekt 
zich op de vloer der Synode uit, zich te zullen beijveren 
voortaan te vermijden wat aanleiding heeft gegeven of 
zou kunnen geven tot misverstand, en zich zoo duidelijk 
te zullen uitspreken in zijn onderwijs, dat misvatting uit- 
gesloten is.” 


In its report to the Synod of 1922, Curatorium included 
the following communication (Acts, pp. 175-179) : 


In view of the request of eight classes, namely Hackensack, 
Holland Illinois, Muskegon, Orange City, Pacific, Pella and 
Grand Rapids East for a thorough investigation in the in- 
struction of Prof. R. Janssen as to method and subject-matter, 
your Board, after thoroughly considering these requests of 
almost two-thirds of the classes of our church, decided to pro- 
ceed to such a thorough investigation. 

After much discussion the following resolutions in regard to 
this matter were passed: 


(1) Although the Curatorium has never received any definite 
charges against Dr. Janssen, nevertheless, because of the 
present prevailing unrest the Board decides to make a 
most thorough investigation of the teaching of Dr. Jans- 
sen and consider its findings at its next meeting; 


(2) Realizing that this work will require much time, and 
trusting the churches will not object under the circum- 
stances to giving Dr. Janssen a year of vacation; 


Resolved: 


(a) To proceed to the most thorough investigation possible ; 

(b) To give Dr. Janssen a year’s vacation with salary; 

(c) To request the churches at large to await the outcome of 
said investigation. 
The method of the investigation was left to the committee. 
Respecting the investigation that has taken place it was 
resolved: 


HISTORY OF SEMINARY A7 


(1) That we have in the reports of the Majority and Minority 
sections a thorough investigation of the teachings of Dr. 
Janssen as contained in the student and individual notes, 
the personal notes of Dr. Janssen and his presence being 
unobtainable. 


(2) That the Majority section feels constrained to declare 
that the instruction as a whole satisfies them in no respect. 


(3) That the report of the Minority section is less pronounced 
in its criticism, but also contains many statements that 
place these teachings in a decided unfavorable light. 


(4) That the whole committee makes strong declarations 
against these teachings. 


In view of all this, your committee advises Curatorium to 
present these findings to the coming Synod and to state that it 
is the conviction of the Curatorium that such teachings are 
unsatisfactory and not desirable for our School. Thus decided. 
Copies of both reports were to be sent to all delegates to Synod. 


The history of the Janssen case is found in the follow- 
ing articles of the Acts of Synod of 1922: Artt. 22, 23, 
26, 27, 36, VII and 45, II, 49, 51, 56, 59. (See also Trans- 
Jation of the Reports in re Janssen, Acts, pp. 256-278). 

The preadvisory committee presented the following 
conclusions: 


As regards the objections raised against the instruction of 
Prof. Janssen, your committee met with a great obstacle in 
the determined refusal of Prof. Janssen to furnish us withi his 
own notes for the correction and supplementation of the 
Student and Individual Notes. As basis we had only the last- 
named Notes. Concerning their value as a source of knowledge 
of Prof. Janssen’s instruction, your committee took the posi- 
tion that this instruction is most surely reflected in these 
Students’ and Individual Notes, not committing ourselves on 
the degree of preciseness. 


Further, we remark that your committee did not aim to 
designate all the material in the Notes against which we have 
objections. We think however that we have collected suffi- 
cient material to enable Synod to come to a decision. We did 
not lose sight of the fact that some good passages appear in 
the Notes, and we hope to give a few examples of these in our 
advice. Still, the real question is whether good grounds exist 
for the objections against the Professor's instruction. 


4.8 HISTORY OF SEMINARY 


The committee then gives ground for its objections: 


(1) As to Prof Janssen’s Standpoint and Method. 


(2) Although Prof. Janssen does not deny Special Revelation 
as such, there are nevertheless several instances in which 
he subjectifies it. 

(3) There are elements in the instruction of Prof. Janssen 
which can not be harmonized with the Reformed concep- 
tion of Inspiration, although the Inspiration of the Scrip- 
tures is not denied. 

(4) As regards the Organic Unity of the Holy Scriptures, as a 
rule little use is made in the Notes of the light which the 
New Testament sheds on persons and events in the Old 
Testament. Scripture is seldom compared with Scripture. 
Consequently a very objectionable presentation is some- 
times given of those persons and events. 

(5) Against some of the Dogmatic Views, as presented in the 
Notes, we have serious objection. 


The committee decided to submit the following as its 
advice to Synod: 


(1) Whereas it has become evident that the instruction of 
Prof. Janssen, as reflected in the “Student and Individual 
Notes” is unreformed in character, and 

(2) Prof. Janssen, through insubordination on his part has 
made it impossible for Synod in its investigation to go 
back of the “Student Notes,” 


Your Committee judges that Synod is called to the sad task 
of deposing Prof. Janssen from his office, in accordance with 
the Formula of Subscription, where we read as follows: “And 

. if at any time the Consistory, Classis or Synod upon 
sufficient grounds of suspicion and to preserve the uniformity 
and purity of doctrine, may deem it proper to require of us a 
further explanation of our sentiments respecting any particular 
article of the Confession of Faith, the Catechism, or the Ex- 
planation of the National Synod (of Dordt, 1618, ’19) we do 
hereby promise to be always willing and ready to comply with 
such requisition, under the penalty above mentioned.” 


Penalty or punishment as used in this sense is defined 
thus: “Under the penalty, in case of refusal, to be, by that 
very fact, suspended from our office.” 

Synod approved the report in toto and passed the 
resolution that Dr. Janssen be deposed as Professor of the 
Theological School. 


A History of Calvin College 
1894—1926 


Dean Albertus J. Rooks 


al IS no small task to give the history of Calvin 
=a College from its origin to the present time with- 
in the limits of a few pages. I feel at once dis- 

avd) posed to say with Cicero of old when he was on 
the point of delivering one of his famous orations on a 
subject upon which there was a large mass of material, 





Huius orationis difficilius est exitum quam principium invenire. 


A great deal has happened since the time when the 
Literary Department of our Theological School in 1894 
took on a more distinct form in the old school building on 
the corner of Madison and Franklin Streets. To record 
rather fully the history of our College from its beginning 
would bring forth a book of no small size. But to be fair 
to other contributors for this commemorative volume, the 
Semi-Centennial Committee was required to restrict the 
writer on the present subject to the narrow confines of 
approximately fifteen pages. Thus with the mass of ma- 
terial on the subject, to quote our Cicero once more in the 
immediate connection of the foregoing expression, 


Ita mihi non tam copia quam modus in dicendo quaerendus est 


1. e. not so much the abundance as the measure in speaking 
must be sought by me—I too shall be compelled to rigidly 
make application of this quotation in the preparation of 
this contribution. 

From the abundance of material I shall strive to present 
what has immediate and significant bearing on the growth 
and expansion of our Literary Department into our pres- 
ent College. 





50 HISTORY OF CALVIN COLLEGE 


The history of our College can, in my opinion, conven- 
iently and properly be divided into three periods: 
I. The Initial Stage 
Il. The Transition Epoch 
II. The Complete College 


The Initial Stage, from 1894 to 1900 


If I were asked to fix a date for the inception of our 
College, I would answer, June 15, 1894. It was on the 
afternoon of this day that the Synod of 1894, assembled 
in the auditorium of our—at that time new—Theological 
School building, on the corner of Franklin and Madison 
Streets, passed this significant and far reaching resolution: 





Om bij het reglement voor de Theologische School het volgende 
te voegen: “Ook zij, die niet wenschen opgeleid te worden tot 
bedienaars des Woords, kunnen na een voldoend admissie examen 
tot het Litt. gedeelte worden toegelaten’. 


This resolution distinctly marks the beginning of a new 
era for the Literary Department of our ‘Theological 
School. This resolution blazed the trail for that something 
which slowly but surely developed into what is today our 
Calvin College. 

And this resolution was not hastily or rashly taken. No, 
it was a resolution which was in answer to instructions to 
Synod from three Classes, those of Iowa, Holland, and 
Illinois, which then formed a large part of our denomina- 
tion. Likewise the Board of 'Trustees presented to Synod 
a similar recommendation. Moreover it rested upon the 
prayers of our people who wished to preserve for our 
faith our young folks who looked for an education beyond 
the eighth grade. 

These instructions of the three Classes, freely trans- 
lated, read as follows: 

1. The Synod make provision that the Literary Depart- 
ment be open not only for those who study for the Ministry 
but also for others. Classis Iowa. 


2. In our Theological School the Literary Department be 
separated from the Theological Department. 


Classis Holland. 


HISTORY On CALVING COLLEGE 51 


3. The rules and regulations of our Theological School be 
so modified that the Theological Department be separated from 
the Literary Department. Classis Illinois. 


The recommendation from the Board of Trustees was 
as follows: 


The Synod resolve that fundamentally the Literary and Theolog- 
ical Departments of our School be separated. 


The Synodical Advisory Committee in answer to these 
instructions presented this resolution, which was adopted: 


Your Committee advises against such separation inasmuch as it 
must be accompanied with an increase of courses of study. Your 
Committee is of the opinion that such expansion is not as yet 
desirable with a view among other reasons to the number of hours in 
which students are instructed and not necessary with a view to the 
character of the school. 


This recommendation of the Advisory Committee was 
accepted, but with it the article given above by virtue of 
which students not studying for the ministry might be 
admitted to the Literary Department of our Theological 
School. This decision then was the harbinger of a new era, 
the herald of the College that was to be. 


Immediately provisions were made for this change and 
for this new beginning. The Course of Study was modi- 
fied and strengthened and two instructors were appointed 
by Synod exclusively for the Literary Department. 
Greek, Hebrew, Philosophy and Logic were no longer 
taught to the novitii along with Latin, German, English, 
History, etc. From then on classic Greek was begun 
in the second year, Hebrew in the fourth or last year of 
the Literary Department, and New Testament Greek and 
more advanced Hebrew were taken up in the Theological 
Department. The examinations too were changed to con- 
form more to the methods prevailing in our American 
schools and colleges. Up to this time the examinations 
were oral and were taken from the students only upon 
completion of the whole Literary course and of the Sem- 
inary course respectively. In other words only two exam- 
inations were required of students, but these were very 
extensive and comprehensive; one at the close of his liter- 


52 HISTORY OF CALVIN: COLEEGE 


ary years, covering all the field in the several studies which 
had been pursued; the other examination at the end of the 
third year in the Theological Department, covering again 
the whole field in the various studies which had been taken 
during the past three years. 


In reflecting upon the course of study of that time in 
which students, fresh from the farm and shop, were re- 
quired to take up all at once, a half dozen languages—- 
English, Dutch, German, Latin, Greek, Hebrew—and 
with these Philosophy and Logic and other branches, to 
carry on for four years and then to conclude with one oral 
examination in all these studies before the Faculty and 
Board of Trustees, 1 admire—and with me all those who 
know something of the difficulties of Higher Education 
admire—the ambition, the courage and the perseverance 
of the men who undertook and carried forth the study of 
all these languages and other branches of study at one 
and the same time. 

True, some soon became discouraged and fell by the 
way and no wonder; others plodded on but in the course 
of time succumbed to the heavy burden with a wrecked 
mind, a broken body and a discouraged heart. ‘Those who 
surmounted the difficulties, especially of the earlier years 
of literary study, became men and servants of the Lord of 
no mean or ordinary power and ability. In these years 
of study, with the usual hardship, they already showed of 
what stuff they were made and gave promise of much in- 
fluence and usefulness in the church and the world. Mod- 
esty forbids me to mention the names of these students 
of the eighties and nineties but as I write these pages many 
a name crosses my path of those for whom I am filled with 
profound admiration for what they were and what they 
did; and posterity will do well to cherish their memory. 
Under the leadership of such men the incipiency and foun- 
dation of our College took place and its growth was cher- 
ished and stimulated. 

Together with the change in the curriculum, two in- 
structors were appointed exclusively for literary work. 
And that our fathers were not careless or indifferent as 
to the men to be chosen, is evident from the fact that the 








HISTORY «OF CALVIN: COLLEGE 53 


Synod of 1894 made two trios of men from which two 
were to be chosen. The one comprised the following men: 


Gerrit Berkhof, Albert W. De Jonge, Klaas Schoolland, 
from which Mr. Berkhof was elected. The other trio com- 
prised: 

Dr. C. J. Calkoen, of Midland Park, N. J., Dr. Jaeger, of Emden, 

Germany, Albert J. Rooks, of Ann Arbor, Mich., 


from which the last one was chosen. To Mr. Berkhof was 


~ 





Professor Albertus J. Rooks, A.M., Dean of the College 


assigned Dutch and Latin. To Mr. Rooks English and 
German were assigned but with these he was required to 
teach Geography, American History and Civics, Physiol- 
ogy, and a class in Greek. ‘To our young men in this age 
of specialization, to hold down such a variety of subjects 
certainly does not appear an enviable job. And truly it 
was not, nor did it appear such to him; but as for the 


54 HISTORY OF CALVIN COLLEGE 


school, it was an improvement over conditions previous to 
this time. Henceforth these men were to give all their 
strength to literary branches; whereas before from the 
very nature of the case the professors, being ministers, 
placed the emphasis on studies in the Theological Depart- 
ment. 

With the appointment of these two men exclusively for 
the Literary Department, our people rejoiced and espec- 
ially the Board of Trustees; the teachers and students, too, 
in view of the experience of the previous year in which the 
instruction was greatly crippled by the departure of Dr. 
Geerhardus Vos to Princeton Seminary with no one to 
succeed him. But this Joy was soon overspread with 
gloom. Mr. Berkhof who was already ill at the time of 
his appointment was advised by his physician to go to 
New Mexico for the improvement of his health. With the 
opening of School in September he was not able to begin 
his work and at his request a leave of absence was granted 
him for three months. He did not improve and died No- 
vember 16, 1894. 

He is reported to have been a man of great ability and 
tact and withal a man of sterling christian piety. His 
worth is indicated by the fact that he served as tutor while 
a student in the Theological Department and upon his 
graduation was elected by the Synod as instructor. 

His death was a severe loss to the Literary Department 
of our School but God in his wise Providence furnishes 
his men to carry forth His work. Klaas Schoolland who 
had been temporarily employed to teach during the leave 
of absence of Mr. Berkhof was now appointed by the 
Board of Trustees to succeed him. Mr. Schoolland had 
suffered a nervous breakdown from too strenuous mental 
exertion in his “Candidaats-examen” in the Netherlands 
and had roamed about for years in Kurope and America 
to regain his health but at this time had so far recovered 
from his collapse that he could undertake instruction. 


Now I wish I might describe to the reader my feelings, 
which will never be effaced from my memory, when in the 
southeast room of the second floor of the old school build- 
ing on Madison Avenue, where the Board of ‘Trustees held 


HISTORY OF CALVIN COLLEGE 55 


their session at that time, I first met my yoke-fellow 
with whom I might labor side by side for a full quarter of 
a century peacefully and pleasantly. Mr. Schoolland was 
of European birth and training and bore distinct marks 
that he was philosophically and theoretically inclined. He 
had a stately SPIELE: and noble seems but a some- 
what weird and un- 

fixed expression, re- 
sulting still from his 
erstwhile mental col- 
lapse. At this time 
he already had reach- 
ed middle age and 
his wavy locks had 
already a tinge of 
gray. 

The writer, on the 
contrary, was Amer- 
ican born and bred, 
fresh from college 
and many years the 
junior of his future 
colleague. 

These two, though 
in nt teaehy respects Klaas Schoolland, Professor Emeritus of the 
Vv. Cry. different, were Greek Language and Literature 
to form a span. At first thought, it might seem that 
they would form an unfortunate combination and yet I 
believe it proved a blessing for the College in its initial 
stage. At that time our Theological School was still pecu- 
liarly Dutch and so were the Church and the people which 
the School represented. Nearly all the instruction in both 
Literary and Theological Departments thus far had been 
given in the Holland language. Dutch was the vehicle 
for carrying on conversation and Dutch to a large extent 
were the customs and manners in both thought and action. 
Everything still savored strongly of the country of our 
forefathers. If now both men, who henceforth in the main 
were to shoulder the literary work, had given their in- 
struction in English and had introduced American meth- 





56 HISTORY OF CALVIN COLLEGE 


ods in teaching, it might have wrought much harm. Neith- 
er the Church nor the School was ready for such a radical 
change. It was imperative that for some years to come 
Holland and English go side by side, with a preponder- 
ance in favor of the mother tongue; but it was imperative 
too that each do not hold tenaciously in his sphere of in- 
struction and action to the methods acquired, but yield 
more or less to the manner of the other with a view to the 
needs of the institution. It was the period when it was 
necessary that the one be a complement of the other, and 
fortunately both were ready to be the complement. 


No further change was made during this initial stage 
in the instruction force neither in the Theological nor in 
the Literary Department. It was a period of quietude and 
restfulness. School life was much like a large family. The 
number of students did not yet exceed fifty. All were 
men of mature years and looked forward to the ministry 
and so rules and regulations need be few. Much freedom 
of action in and out of school could be allowed and this 
freedom and restfulness was conducive to much inde- 
pendent study and made for men of great determination 
and strong personality. This freedom of action and rest- 
fulness too brought much joy to both teachers and stu- 
dents. I rather think that in many respects this was the 
most pleasant period in my life and I venture to say this 
for my colleague as well. 


In addition to what has been said on this period there 
are not many things of such significance that they require 
special consideration. Mention may be made that already 
at this time instruction in the German language was urged. 
The petition came from Classis Lowa which then included 
the larger bulk of our German people, which later formed 
Classis Ost Friesland. The request was heeded, and from 
that time on considerable attention has been given to the in- 
struction of the German language, both with a view to the 
needs of our German congregations in the West and with 
a view to the many German works of theology, philosophy, 
history, etc., with which our students must make them- 
selves familiar in the original language. 


HISTORY OF CALVIN COLLEGE 57 


Another matter of interest is the attendance of foreign 
students at our School in this early period. First, we have 
the two Persians, Isaac Adams and his brother David. 
Isaac with his charming personality knew how to work his 
way into the hearts of many of our people and succeeded 
in getting not a little financial aid for the pursuit of his 
studies at our School as well as for his supposed christian 
enterprises among his countrymen in Persia. 


Soon after our connection with both Isaac and David 
Adams was severed, appeared Mark Braun, a Russian 
Jew. After Mark Braun had pursued studies in the Lit- 
erary Department of our School for some time, it became 
evident that he did not possess the necessary qualifications 
for valuable service in the Mission Field. In view of these 
foreign students, it is noteworthy that already at this time 
the hearts of our people were beating fast for missionary 
activity and the spread of the gospel of Jesus Christ. 


Another matter which is of significance and deserves 
mention is the gift of a three hundred twenty acre farm 
by Mrs. Ellen V. DeJong, the proceeds of which, amount- 
ing to $7,032.48, was to be used as a fund for the library 
of our School. Our library will form the subject of an- 
other paper and so it is not necessary to enlarge upon 
this splendid donation. It is somewhat remarkable, how- 
ever, that already at this stage a fund so large was estab- 
lished for our library and that in the twenty-five years 
that have since elapsed not another gift of similar size was 
bequeathed for so necessary a cause. 


During this period, in March, 1896, the first English 
Catalogue of our institution was published and _ issued. 
Ever since, the Catalogue has appeared regularly, at first 
every other year, later every year. It gives information on 
all matters pertaining to the School and current issues 
may be had upon request. 


The writer has a complete file of all Catalogues issued 
to date and will be happy to present the file to the College 
library with the celebration of the Semi-Centennial An- 
niversary of our School next March with the request how- 
ever that they be properly bound and preserved. 


58 HISTORY OF CALVIN COLLEGE 


The Transition Epoch from 1900 to 1920 


The second period in the history of the Literary De- 
partment of our Theological School I have called “The 
Transition Epoch.” It extends from the year 1900 to the 
year 1920 and comprises several stages of development. 


The Board of Trustees together with the advice of the 
Faculty did not with a mad rush and undue force convert 
the Literary Department of our School into a College. 
It was not a toadstool springing forth in a day. No, it 
took two long decades to change the Literary Department 
into a complete College. Its growth was characteristically 
Dutch, “slow but sure”; but with it, the development was 
sane, steady and secure. The Board of Trustees acted 
wisely. At no time did it make haste with expansion at the 
expense of quality of instruction. Its motto ever seemed 
to have been non multa sed multwm. Today we reap the 
benefits of the careful and deliberate progress brought 
forth by our Fathers in authority. Calvin College has, 
through the direction of our teachers and the labor of our 
students, gained the reputation that it ranks high in 
thought, power and thoroughness of work among the col- 
leges of the State. 


From time to time a year of instruction was added and 
with it new courses of study and additional teachers. It is 
this in particular that has brought on several stages of 
development in this Transition E;poch of two decades and 
for the sake of convenience as well as of propriety, I shall 
attempt to gather historical material pertaining to the 
Literary Department of this Epoch under the following 
heads: 


1. ‘Transition from the Academy Course with one ad- 
ditional year, to a Junior College; 1900 to 1908. 


2. ‘Transition from a Junior College to a three-year 
College Course, combined with the Seminary Course, and 
leading to the A. B. degree; 1908 to 1914. 


3. <A further transition to a regular four-year College 
Course, with the A. B. degree; 1914 to 1920. 


HISTORY OF CALVIN COLLEGE 59 


First Stage of the Transition Epoch, 1900 to 1908 


This period is the transition from an Academy Course 
with one additional year to the beginning of an actual 
Junior College. In the Literary Department up to the 
year 1900, the course of study comprised four years and 
was arranged altogether for young men who looked for- 
ward to the study of Theology. It had studies in its course 
which ordinarily belonged to a college curriculum and 
which were essential for prospective theologians; although 
the Literary Course at the time covered only four years of 
study, it was not equivalent to a so-called high school or 
academy course. ‘Truly the Synod of 1894, as was remark- 
ed before, passed a resolution by which students who did 
not look forward to the ministry, or at least were not yet 
fully decided as to their future vocation, might be admit- 
ted. The course of study too was changed somewhat so 
that Greek, Hebrew, Logic and Psychology appeared 
later in the curriculum. But there remained only one 
course of study and this was essentially for young men 
who expected to study for the ministry. In looking over 
the list of students for the years 1894 to 1900, I find that 
all without exception enrolled with a view to the ministry 
or mission work. 


With the resolution of Synod in 1900, a distinct and 
significant change was brought about. The Advisory 
Committee came with this resolution which was adopted 


(See Art. XX XIX of Acta, 1900) : 


(a) The Literary Department be extended to an Academy with a 
curriculum of four years followed by a transition year for students 
who wish to study Theology, whereas the Academy be opened for 
study for other purposes. The Academy course of four years is then 
to be in general preparatory while the transition year is chiefly for 
special preparation for the Seminary. 

(b) The Synod resolve that two professors be appointed for the 
Academy so that henceforth there will be four teachers in the 
Literary Department. 


To carry out these resolutions the Board of Trustees in 
consultation with the Faculty made further provisions. 
Three courses were arranged: Theological Schoo] Course, 
Classical Course, and Latin-Scientifie Course. 


60 HISTORY OF CALVIN COLLEGE 


The ‘Theological School Course conformed in the main 
to the existing Literary Course of former years and was 
intended for those who looked forward to the study of 
Theology. This course comprised five years of study, the 
last of which is the so-called transition year. 


The other two courses, viz., the Classical and the Latin- 
Scientific, were arranged with a view to those who wished 
to meet the requirements for admission to the University 
of Michigan or similar institutions 
and also to such as desired to pre- 
pare for the County and State 
Teachers’ Examinations. 


As directed by the Synod of 
1900 the Board of ‘Trustees a few 
weeks later appointed as instruc-. 
tors Jacob G. Vanden Bosch and 
Barend K. Kuiper. They, with the 
two existing teachers, Rooks and 
Schoolland, were assigned to defi- 


BORK per an Be nite lines of instruction as follows: 
Theol. Doctorandus 





Prof. Rooks, Latin and American History. 

Prof. Schoolland, Holland and Greek. 

Prof. Vanden Bosch, English and Mathematics. 

Prof. Kuiper, German, General History, and Natural Science 

It was also felt necessary that there should be an execu- 
tive head exclusively for the Literary Department, in dis- 
tinction from the Rector, who had general supervision of 
the whole institution. With that in view the Board of 
Trustees appointed the writer as Principal of the Literary 
Department and he served as such until 1919, when the 
first president was elected. 

At once in September students enrolled who aimed at 
other fields of labor than the ministry and the enrollment 
was double that of any preceding year. 

From all these changes and additions, it is evident that 
the transition stage towards a College-to-be had firmly 
set in. 

Soon there were other indications that the Literary De- 
partment served other purposes than preparation for the 


HISTORY OF CALVIN COLLEGE 61 


study of Theology. For the school-year 1901-1902 there 
was for the first time an enrollment of girls. At the close 
of this school-year, there was among the graduates from 
the so-called five-year Theological School Course also one 
and the first graduate from the four-year College Prep- 
aratory Course in the person of K. Vanden Berg, at pres- 
ent teaching in the Grand Rapids Christian High School. 
It was in this year too that our Academy courses were 
placed upon the accredited list of schools for admission 
to the Literary Department of the University of Mich- 
igan without examination. 


In this first stage of the Transition Epoch appoint- 
ments of several instructors were made. ‘This was occa- 
sioned on the one hand through the extension of courses in 
the Literary Department but also in part through the 
granting of leaves of absence to teachers. To Prof. B. K. 
Kuiper in 1903 a leave of absence was granted for study 
abroad which was extended to 1907. Albert EH. Broene 
was appointed to take his place and was in charge of His- 
tory and Modern Languages. For further expansion in 
the Literary Department Elisha S. Sevensma was ap- 
pointed in 1904, chiefly for Mathematics and the Natural 
Sciences. In 1905 a leave of absence was granted for 
three semesters to the writer for study in Germany, and 
to fill his place in the interim and for further extension 
of the Literary Department, William Rinck and Elzo 
van Dellen were appointed. With the return of the writer 
from abroad, Prof. E. S. Sevensma handed in his resig- 
nation in order to carry on further study. In 1908, with 
the leave of absence granted Prof. EK. Van Dellen, Johan- 
nes Broene was elected Professor to fill his place. 

In connection with the development of the Literary 
Department into a college, our people were constantly 
harassed by two questions upon which the leaders were by 
no means in agreement. The one great question was 
whether the Church at large should maintain and control 
the College or whether the College should proceed from 
an organization composed of people who were interested 
in Higher Education founded upon our Reformed faith. 
The second question, which is immediately linked up with 


62 HISTORY OF CALVIN COLLEGE 


the preceding one, was how to raise the money for the 
maintenance of the College. 


From the viewpoint of principle, it was quite generally 
accepted that the College should proceed from an organ- 
ization of people of Reformed persuasion but in the exe- 
cution of such a plan it hit upon so many practical dif- 
ficulties that the project seemed impossible. 


On the other hand the Church was insistent that it have 
security that the education and training, especially of the 
young men aspiring to the study of Theology, be in con- 
formity with our Reformed principles and in consequence 
be under her control, and if under her control should it 
not support the Literary Department financially? 


At every Synod in these early years this question came 
up for discussion and it has seriously handicapped the 
growth of the Literary Department to a speedy develop- 
ment into a complete College. It would seem as if every 
successive Synod hesitated to take a decisive stand in the 
matter and found it expedient to defer full consideration 
and definite action to some future day. It was not until the 
session of Synod in 1908 that a rather explicit expression 
of the position of the College was made. The recommen- 
dation of the Advisory Committee of said Synod on this 
matter, which was accepted by the Synod, was in sub- 
stance as follows: 


Your committee recommends that the College remain connected 
with the Church in this sense that the Church shall support and 
maintain her and shall exercise the highest authority over her. 


1. Because the Church will then have greater assurances 
that in the College the special needs which in our land must be 
met for those who prepare for the ministry will be observed. 


2. Because it seems that the College financially will have 
greater security when she will remain connected with the 
Church than severed from it. 


8. Because it is not very well possible for practical con- 
siderations that a College be in another way supported and con- 


trolled. 


From these resolutions it appears that the Synod moved 
very carefully; and wisely so. The men at the helm knew 


HISTORY OF CALVIN COLLEGE 63 


from experience that the ship of our College was making 
its way through the rugged strait of the Scylla and Cha- 
rybdis. 

There must have been a feeling of relief when the con- 
sideration of this vexed problem was over. The question, 
however, was not conclusively settled and would come 
forth again and again, as it does on this Fiftieth Anniver- 
sary. Yet it gave seasons of respite in which the College 
has had a remarkable growth and has become more and 
more fixed in the heart of the Church. 


The second question was where is the money to come 
from and how is it to be raised. As was said, this was tied 
up with the preceding question. As long as the former 
was not definitely settled, the question of the manner 
of the support could not well be determined. 


Already at the Synod of 1898 general provisions were 
adopted by which funds could be gathered for the pro- 
posed extension towards a College. The Synodical Acts 
of 1898 have it that with respect to the necessity of a col- 
lege there was unanimity of opinion (Acta 1898, Art. 72) ; 
but there was considerable difference of opinion relative 
to the question whether the college may and can proceed 
from the Church, and obviously to this was attached the 
financial question of its maintenance. After a lengthy 
discussion a report was adopted (Acta 1898, p. 59) which 
in substance was as follows: 


The expenses are to be covered by means of free gifts obtained 
from those interested in Higher Education together with the tuition; 
and.so much must be gathered that at least two Professors can be 
employed. For the benefit that the Church will receive from it by 
having students prepared for the study of Theology, it will continue 
-to cover the salary of its two literary teachers and will extend the 
_free use of its school building. 


From 1898 to 1900 efforts were made to gather the 
necessary funds but it was discovered that sufficient funds 
could not be collected for an immediate expansion of the 
Literary Department, as planned. At the Synod of 1900 
it was reported that it was not possible for an organiza- 
tion to found a college (Junior College) and so it was 
urged and adopted that the Church change and extend 


64 HISTORY OF CALVIN COLLEGE 


its present Literary Department to an Academy with a 
four-year course followed by a transition year for those 
who studied for the ministry. 

To cover the salaries of the additional teachers, a three- 
fold measure was approved: 


1. The Church increase the assessment. 
2. Each Classis appoint a man to gather funds within its 


territory. 
iH led BiVowy a ryhe Cera 

In the two years that followed very little was accom- 
plished by way of executing Article 2. In consequence 
in 1902 Synod instructed the Board of ‘Trustees to take 
measures for procuring 
an endowment fund for the 
extension of the Literary 
Department, and if neces- 
sary to appoint a man for 
this purpose (Acta Syn. p. 
23). In the interim between 
this and the Synod of 1904 
the Board of Trustees un- 
dertook to secure an Edu- 
cational or Financial Sec- 
retary. Revs. J. W. Brink, 
M. Van Vessem, and H. 
Beets were successively ap- 
pointed but all declined. 
Thereupon a committee 
1 was appointed to take the 

for Rene wiccrs racine the School. matter at heart consisting 
of Rev. J. Groen, Prof. A. J. Rooks, and the breth- 
ren 8S. S. Postma and J. B. Hulst. The Committee un- 
dertook this task of raising an endowment fund of 
$25,000 for the extension of the Academy in the direc- 
tion of a College and made propaganda through press and 
platform and through correspondence with Consistories 
and Classes. At the time of the Synod of 1904, it re- 
ported that approximately $9,500 was raised. In the two 
vears that followed, this work was at the request of the 
Board of Trustees carried on through representatives of 








HISTORY OF CALVIN COLLEGE 65 


the various Classes and under general supervision of the 
aforesaid committee. In 1906 the report of the Board of 
Trustees to the Synod has it that approximately $31,000 
had been received or subscribed towards the endowment 
fund and advises Synod to expand the Literary Depart- 
ment to a Junior College. 


The Synod of 1906 in turn directed the Board of 'Trus- 
tees to continue the work of securing funds in the man- 
ner it had been doing in the past and to request the Classes 
to labor in particular in those congregations which thus 
far had subscribed little or nothing. 


Another matter of this period deserves mention, and 
that is the Dormitory. Difficulty had arisen with the in- 
crease of students to obtain proper boarding places, and 
so two houses in the neighborhood of the Eastern Avenue 
Church were rented in the summer of 1908 and were con- 
verted into a temporary Dormitory. The buildings were 
of necessity unsatisfactory for this purpose and so the 
Board of Trustees advised Synod of 1904 to authorize 
it to build a suitable Dormitory. This proposal, however, 
did not meet with favorable reception by the Synod and 
was rejected. 


In consequence in the course of the following year, sev- 
eral persons in the form of an association made a proposal 
to the Board of Trustees to convert a double store-build- 
ing, at 636 S. Eastern Avenue, into a Dormitory suitable 
for thirty students with a condition, however, that the 
Board of Trustees use its good offices to keep the Church 
from erecting a Dormitory within the space of five years. 
The Synod of 1906 approved of this plan and this build- 
ing served as Dormitory for some fifteen years. 


The Synod of 1906 also adopted the proposal to extend 
the Literary Department to a Junior College and to 
adopt the proposed six-year course of study of the Board 
of Trustees proposed by the Faculty. Already at the 
Synod of 1904 the name John Calvin Junior-College was 
accepted. It was not until the year 1907-1908 that stu- 
dents enrolled for the sixth year or second or highest class 
of the Junior College, and in June, 1908, at the Com- 


66 HISTORY OF CALVIN COLLEGE 


mencement Exercises, diplomas were presented to its first 
graduates. 


The class comprised the following members: 
Peter Hoekstra, Henry Meeter, Jacob Mulder, John Van Haitsma. 


It is a rather significant class, inasmuch as Hoekstra 
and Van Haitsma are at present Professors in Calvin 
College and the other two are members of the Board of 
Trustees. 


There are still two matters of this period which deserve 
to be mentioned because they are indicative of College ac- 
tivity. First, in June 1906 Commencement Exercises were 
for the first time held (in the Lagrave Avenue Church), 
displacing the so-called Dies Natalis. Secondly, in Jan- 
uary 1907, the first issue of Calvin College Chimes ap- 
peared. It is the monthly paper of our student-body and 
is managed and edited by its members. Ever since its in- 
ception, it has appeared regularly during all these years at 
the homes of our students and is especially a welcome 
guest of all our Alumni and Alumnae. In brief it presents 
in one way the mentality and life of the students of Calvin 
College. 


In the first number of the Chimes, the following 
persons are mentioned as comprising the first staff: 


HGitorain’ Glilete ste as eee es ee eee Dick Muyskens 
SiUscripLionieyianagerg: a = ees ae ee Wm. B. Eerdmans 
Business Managers ___-_Henry Korfker and Walter P. Heeres 


We conclude this part with a summary of the leading 
facts of this period: 


1. Transition to a Junior College 1906. 

2. Raising of Endowment Fund of $31,000. 

3. Increase of number of Literary Teachers in active 
service from two to six. 

4. Principle of the basis for development of the Liter- 
ary Department in the direction of a college determined. 

5. Provision for Dormitory. 

6. Commencement exercises first held, 1906. 

7. First issue of Chimes, 1907. 


HISTORY OF CALVIN COLLEGE 67 


Second Stage of the Transition Epoch, 1908 to 1914 


The second period of the Transition Epoch begins with 
the school year 1908-1909, and ends with the close of the 
school year 1913-1914. I have taken this latter date as the 
closing of another period because it was with the com- 
mencement exercises of June, 1914, that the Bachelor of 
Arts degree was conferred upon three members of the 
graduating class of the Theological Department who had 
completed the seven-year Literary course in 1911. This 
class of 1911 comprised the following members: 


John Bouwsma, Herman Heyns, John Vande Kieft. 


Herman Heyns has already gone to his eternal rest; 
the other two are still in active ministry. At that time 
the three years of the Seminary Course was reckoned to 
comprise studies of a literary nature equivalent to at least 
a year’s work in college and so this with the three years 
of ordinary literary study was computed as the regular 
four years of study in college necessary for obtaining the 
Exe Dacdegtee, 

It should be remarked here that to Henry Meeter, 
now our Rev. Henry Meeter, Th.D., was given the 
degree of Bachelor of Arts with the commencement 
exercises of 1913. He had taken studies elsewhere to ful- 
fil requirements for graduation from the seven-year Lit- 
erary course and with his Seminary work was entitled to 
the A.B. degree. In reality he was the first to receive this 
degree from Calvin College although he was not of a reg- 
ular class completing the seven-year literary course; and 
so I have marked off this period with the year 1914. 

In this period of development the Literary Department 
outgrew the school-building on the Corner of Madison and 
Franklin Streets (erstwhile Fifth Avenue). At first for 
the want of room, by mutual agreement of teachers, the in- 
struction of the Seminary was carried on in the afternoon 
and that of the Literary Department chiefly in the fore- 
noon. In a few years all available space in the school build- 
ing was turned into class rooms. In 1909 a laboratory 
building was erected on the northeast corner of the campus. 
But soon the main building with this annex became too 


68 HISTORY OF CALVIN COLLEGE 


crowded and the Board of ‘Trustees was required to con- 
sider the provision of more room. Already in 1908 the 
Board of ‘Trustees was enjoined by Synod to look for 
suitable grounds and necessary funds and to come pre- 
pared with a report for the following Synod. If circum- 
stances required it, the Board of Trustees was authorized 
even to purchase suitable property (Acta 1908, Art. 24). 

In the interim of the Synods from 1908 to 1910 three 
offers for future sites of the College were made: 

First, Kalamazoo offered the “Michigan Female Sem- 
inary Property” for a very reasonable price. It comprised 
fourteen acres of land, two large buildings and one small 
building. Further, the assurance was given that the citi- 


zens of Kalamazoo would be willing to assume part of 
the purchase price. 


Secondly, the Chamber of Commerce of Muskegon, 
soon after this offer, made the proposition of ten acres 
of land in Muskegon and $10,000 if the College would 
locate there. 

Thirdly, the Board of Trade of Grand Rapids, now 
called Association of Commerce, promised to undertake 
to bring together $10,000 for a site. In addition the 
churches of the city of Grand Rapids pledged to raise 
$10,000. A suitable site of ten acres was pointed out. 
The Board of Trustees in session in June, 1909, decided 
upon the Grand Rapids proposition and appointed an 
Executive Committee for this purpose. ‘This Committee 
comprised the following persons: Revs. J. Manni, M. 
Van Vessem, H. Beets, Wm. Bode and Prof. Rooks, and 
purchased the present site of land located between Ben- 
jamin and Giddings Avenues, and Franklin and Thomas 
Streets for the sum of approximately $12,000. The wis- 
dom of this decision and pur chase is indicated by the fact 
that the present site of Calvin College is found in the most 
desirable and valuable section of the City of Grand 
Rapids. 

As was said above, the Board of Trade of Grand Rap- 
ids promised to undertake to raise the $10,000 for a site. 
It soon became evident, however, that it could only use 
its good offices toward bringing together the stipulated 


HISTORY (Oly CALVING COLLEGE 69 


sum but that in reality Calvin College had to do the col- 
lecting of it. The Grand Rapids Board of Trade, with a 
view to this, suggested that it appoint a man who was 
familiar with the leading business people, to be remuner- 
ated by our School, and that Calvin College appoint a 
person who was acquainted with the history of our insti- 
tution and its plans for the future. Mr. Marsh Sorrick, 
at one time City Treasurer, was designated by the Board 
of Trade, and the writer of this article was prevailed upon 
to be the representative of Calvin College. For some 
weeks these two men solicited the leading business men 
of Grand Rapids for subscriptions. Later, to reduce ex- 
pense, the Board of Trustees urged the writer to carry 
on the solicitation of subscriptions alone. A good part of 
the second semester and summer of 1909 he was busily 
engaged in bringing together approximately the ten thou- 
sand dollars which the Grand Rapids Board of Trade had 
promised for the new 
College campus. 


With the expansion 
of the Literary Depart- 
ment, with the increase 
of students, with the 
purchase of the new site 
and with the need of 
new buildings, the ne- 
cessity of having an 
Educational Secretary, 
who in particular for 
some years should so- 
licit funds, was keenly 
felt. The Board of 
Trustees was urged to 
secure a man for this 
position and it appoint- 
ed successively the fol- a 
lowing men: Dr. Beets, Euucstienausecretaryy 
Rey. Van Vessem, Rev. EKinink, Rev. H. Vander Ploeg, 
Rev. H. Vander Werp, Prof. A. J. Rooks, Rev. J. Hie- 
menga, all of whom did not find it fit to accept. In 1913 





70 HISTORY OF CALVIN COLLEGE 


the Rev. J. Vander Mey was appointed to fill this position 
and accepted it. From that time on until the present he 
has been actively engaged in procuring funds. In that 
period of time he has obtained subscriptions to the extent 
of $310,000, and in course of time through the contin- 
ued efforts of our Educational Secretary, a very large part 
of it has been collected. It is not necessary to assert the 
value of such an official for our growing institution. 

In this period the expansion of the Literary Depart- 
ment was in particular in the direction of the natural 
sciences. ‘I‘his too was necessary in order to fulfil the re- 
quirements for admission to the University of Michigan 
without examination. Both the curriculum and the teach- 
ing staff with that in view were enlarged. 

Johannes Broene had been appointed in 1908 in part 
for the Natural Sciences. In 1909 John P. Van Haitsma 
was appointed exclusively for the Natural Sciences. In 
1912 James Nieuwdorp was appointed for the Inorganic 
Sciences, but in order to further study, gained permission 
to postpone entering upon his work at the College till 
the beginning of the school-year 1913-1914. With his com- 
ing, Prof. Van Haitsma was retained for the Organic 
Sciences. Further appointments were made as follows: 
Prof. A. Broene, of the department of Modern Lan- 
guages, asked for leave of absence for post-graduate study 
abroad, and in his absence Dr. 'T. De Vries was appointed 
to fill his place for the year 1913-1914 and John Muyskens 
for 1914-1915. Thereafter Mr. Muyskens was retained 
for Public Speaking and to assist in other departments 
of instruction. 

In this period the question of the relationship of the 
College to the Church was again considerably agitated. 
The decisions taken in 1908 with respect to it, which were 
moderate in tone and tenets, and would seem to have 
called forth general approval, did not meet with hearty 
reception everywhere. In the Synods of 1910, 1912, 1914 
the matter received much attention and was vigorously 
discussed. The material bearing on this subject as found 
in the Acts of these Synods covers several pages, too many 
to reproduce here in this contribution of a narrow com- 
pass. 


HISTORY OF CALVIN COLLEGE (a 


It is possible only to summarize somewhat the results 
of the considerations of these several Synods on this mat- 
ter. As for the Academy, it was deemed advisable to trans- 
fer this to an organization as soon as possible. As for the 
College, it was thought best to have this remain an institu- 
tion of the Church until from an educational and financial 
standpoint, a transfer to an organizaton would be warrant- 
able. It was realized that a college demands much capital 
and large intellectual and administrative powers. In this, 
as the Acta 1914 expresses it, “our people should have 
broad vision for the general good and should not first of all 
be interested in personal and local benefits.” 

To summarize this period we have the following events 
of outstanding importance: 

1. The old school-building on Madison Avenue out- 
grown. 

2. A new site of ten acres on Franklin Street next to 
Benjamin Avenue purchased. 

3. An Educational or Financial Secretary appointed 
and secured. 

4. Expansion of the Literary Department in the direc- 
tion of the natural sciences. 

5. The question of the relationship of the College 
again and again considered. 


Third Stage of the Transition Epoch, 1914 to 1920 


This third or last stage of the Transition Epoch is the 
period when the A. B. degree was given in somewhat ir- 
regular form. It was the time, as was said above, when 
the degree of Bachelor of Arts was given to students who 
had covered three years of regular college work and in 
addition had completed the three-year Seminary course 
which was recognized to have in it the equivalent of at 
least one year of literary work. In this we followed the 
procedure existing in other prominent institutions. In 
the University of Chicago, one is permitted to take several 
courses in the Divinity School and to have the credits earn- 
ed in it counted towards an A. B. degree. Similarly in 
the University of Michigan a student completing three 
years of work prescribed in the College of Literature, 


72 HISTORY OF CALVIN COLLEGE 


Science and the Arts, may take the equivalent of one year 
of study in its Law College and thereby obtain the A. B. 
degree. 

It will be observed, however, that the degree, although 
obtained in a perfectly legitimate way, is earned in a some- 
what irregular manner. What is more, in this stage of 
expansion, our Literary Department did not have a reg- 
ular four-year literary course. This did not take place un- 
til the year 1920, as we shall see later. 

This stage coincides also with the period of the world 
war. ‘l‘owards the close of this fearful struggle, when the 
United States became involved in it, the war affected our 
school life in various ways. Several students discontinued 
for the purpose of aiding in the conservation of our nat- 
ural forces for the war, engaging in farm work, etc. Others 
enlisted and went across the seas. A few were wounded; 
but, thanks be to God, none lost their lives in it. In spite 
even of the war the number of students markedly increased 
and many significant changes took place in our School. 

Probably the most outstanding thing of this period is 
the construction of our new college building. It was built 
by the Dyke-Jonkman Construction Company, of Hol- 
land, Michigan, at a cost of $150,000. It is now valued at 
double that amount. The erection was begun in 1915. 

While the Synod was holding its bi-ennial gathering in 
Grand Rapids in 1916, the cornerstone was laid, on June 
22, with the following program: 

1. Gebed door den Praeses der Synode, Ds. A. Keizer. 

2. Legging van den hoeksteen door Ds. J. Manni, Pres. 
Building Comm. 

3. Zingen door de vergadering, Ps. 134:3. 

4. Toespraak (Holl.) door Prof. F. M. Ten Hoor, Rector 
der School. 

Seat (remane, Vsselel ae lis 


6. Address (Eng.) Dr. H. Beets, Pres. Curatorium. 
7. Closing prayer, Prof. A. J. Rooks, Principal Calvin 
College. 

8. Doxology. 
Eeregasten, op ’t platform, Dss. L. J. Hulst, J. Noorde- 
wier, G. Broene, K. Kuiper en Mrs. J. Schepers. 
Prof. Hemkes en Ds. C. Bode, mede uitgenoodigd als 
eeregasten, konden wegens omstandigheden niet ver- 
wacht worden. 


HISTORY OF CALVIN COLLEGE 73 


The building was completed during the summer of 1917 
and was occupied with the opening of the academic school 
year 1917-1918. It is an imposing edifice constructed of 
re-enforced concrete and brick veneer. ‘Thoroughly mod- 
ern and up-to-date in structure, it is provided with the 
very best equipment for lighting, heating and ventilation. 
No expense has been spared to supply the building with 
the latest educational facilities. In the high and well light- 
ed basement are two waiting rooms, two class rooms, the 
reading room and library, and the physical laboratory; 
connected with the basement, but in a separate building, 
is the chemical laboratory; on the main floor are found the 
administrative offices, committee rooms, faculty room, 
biological laboratory, four lecture rooms, and the auditor- 
ium, with a seating capacity of seven hundred twenty-five 
people; on the second floor are ten lecture rooms and the 
baleony of the auditorium. 


This main building is placed near the center of the 
new campus, which comprises about ten acres of ground 
and lies in one of the most beautiful residential sections 
of the city. The site is ideal. 'To the east are two beautiful 
boulevards and the varied scenery surrounding Reed’s 
Lake; and across from its southwestern corner lies Frank- 
lin Park, a twenty acre plot of ground offering splendid 
opportunity for rest and recreation. All around it are 
residences of the better class. The grounds have been 
decorated by Mr. Edward N. Freyling, a landscape artist, 
and the plot now resembles a park. 

To purchase the plot of land, to erect upon it a large up- 
to-date building, and to convert the grounds into a beau- 
tiful campus, required a large amount of money. It was 
felt that Grand Rapids should show its appreciation to 
the Church at large of having the College by making a 
magnificent contribution of money towards the Building 
Fund. For that purpose a campaign of ten days time was 
instituted in 1916 to bring together from Grand Rapids 
$50,000 under the management of the following Executive 
Board, Mr. Wm. B. Eerdmans, General Manager; Rev. 
J. Vander Mey, President; Prof. A. J. Rooks, Vice Pres- 
ident; Prof. John H. Muyskens, Secretary; Mr. R. Van 


74 HISTORY OF CALVIN COLLEGE 


Noord, Treasurer. ‘The campaign was successfully ac- 
complished; $44,000 was pledged and in time was nearly 
all collected. Students, teachers, and friends of the Col- 
lege, with much enthusiasm, assisted in soliciting funds. 
Grand Rapids by this generous response set a splendid 
example and aided our Educational Secretary greatly in 
obtaining elsewhere funds for the building. 


At this time among the various donations two legacies 
were received which deserve special mention: one from 
the estate of Mr. Tobias Koffers, of Holland, Mich., 
amounting to $12,000, and the other from the estate of 
Mr. Thomas Peck, of this city, amounting to $10,000. 
The names of these men, and of other generous friends as 
well, will ever be held in grateful remembrance by all to 
whom the institution is dear. 

In this period from 1914 to 1920 several changes were 
made in the personnel of the teaching staff. 

In 1910 Henry J. G. Van Andel was appointed to the 
chair of Dutch. Up to this time Prof. Schoolland had been 
in charge of both Greek and Dutch. In view of the fact 
that the Dutch language held such a significant place in 
the Church, it was considered essential that there should 
be an instructor for the Dutch language and literature 
exclusively. 

In 1917 Prof. John Muyskens withdrew from the Fac- 
ulty Staff to become educational and spiritual worker 
among our soldiers in the world war. 

Mr. Ralph Stob, then a student of our Seminary, was 
appointed to the position made vacant by Prof. Muyskens. 


In June, 1918, Prof. B. K. Kuiper handed in his resig- 
nation in order to devote his powers to journalistic work 
and other literary activities. To fill the chair now vacant 
Dr. Peter Hoekstra was appointed. At the same time 
Mr. Henry Ryskamp was chosen to take charge of the 
newly formed department, that of Economics and Socio- 
logy, a field to which it was felt more and greater atten- 
tion should be given. 

With the constant expansion of the Literary Depart- 
ment towards a college, repeatedly the desirability of a 
College President was discussed. To work out an educa- 


HISTORY OF CALVIN COLLEGE 75 


tional policy, to take charge of the general administration 
of the college and to represent properly the institution in 
and outside of our circles, the need of such an official was 
increasingly felt. ‘The Synod of 1918 resolved upon the 
appointment of a President, and the Board of Trustees 
was intrusted with it, as well as to regulate his duties. 
In June 1919, the Rev. J. J. Hiemenga was appointed as 
College President. 


With the appointment of a President it is obvious that 
we are on the threshold of a new era in the history of our 
College. One more year and we find the College complete. 


There are yet some matters which belong in time to this 
last stage of the Transition Epoch but we find it more 
feasible to bring these in later as they stand in immediate 
connection with the following period, the era of the com- 
plete College. 

To recapitulate for this last stage of the Transition 
Epoch, we have the following: 

1. The disturbance in school life during the period of 
the war. 

2. Construction of the new college building together 
with its occupancy in September 1917. 

The campaign to raise $50,000. 

Special legacies. 

Change in the personnel of the Faculty. 
A College President. 


eA natn 


The Complete College, from 1920 


I have fixed the date for the beginning of the complete 
college in the year 1920. It was with September of the 
school-year 1920-1921 that a regular four-year college 
course was offered, and that several students enrolled as 
seniors of the College, who in June following were award- 
ed the regular degree of Bachelor of Arts for a full time 
course. 

In a way the year 1919 might be considered the begin- 
ning of the complete College. It was in this year that the 
Board of Trustees elected a President for the College. 


76 HISTORY OF CALVIN, COLLEGE 


The appointment of such an officer was of great signifi- 
eance for the institution and as it were marks off a new 


period of time. 





Rev. John J. Hiemenga, A.M., B.D., First President of the College 


Moreover one would hardly consider a college complete 
without a President. The year 1919 therefore may lay 
considerable claim to a new epoch. And yet, I can more 
readily conceive of a college as complete with a full course 
of four years and with students in actual enrollment but 


HISTORY OF .CALVIN -COLLEGE M0 


without a President than vice versa. I have concluded 
therefore that the year 1920 marks the beginning of the 
complete College. 


For convenience, however, I shall combine the events 
of the school-year 1919-1920, worthy of regard, with this 
new era in order to treat of the events under the regime 
of the first President in conjunction. 


The Synod of 1918 decided in favor of a President for 
the College and delegated the appointment together with 
the determining of his duties to the Board of ‘Trustees. 
This body in June 1919 chose for this office Prof. L. 
Berkhof as first choice, with the Rev. J. J. Hiemenga as 
second choice. Upon declination of this position by the 
former, the appointment came to Rev. J. J. Hiemenga 
who accepted and began his work in September, 1919. 


In some respects to begin this task was very difficult, 
in other respects comparatively easy. It was compara- 
tively easy inasmuch as the management of the College 
would be carried forward in much the same manner as it 
had been done before. He found the school in good work- 
ing order. ‘The teachers were there to instruct, the stu- 
dents were present to receive instruction, the curriculum 
was fixed, the schedule of recitations was prepared. In 
short, the President found the machinery of the school 
ready for action. In so far it was easy. But in other re- 
spects it was difficult. It was a new task, the presidency 
of our College a new thing. The German expression “Aller 
Anfang ist schwer’, was applicable here too. His duties 
were outlined in general but not in detail specified. He 
had to work his way in and had to feel his way forward. 
He was the executive officer of the College and the eves 
of the whole Church were fixed upon him. The moral, 
spiritual and intellectual welfare of the student-body was 
under his general supervision, and the material interests 
of the schoo] were in part his care. His position was one 
of great responsibility. 

A great compensation in this new field was the spirit 
of co-operation on the part of the Faculty members. 
Moreover, in the details of school-life the Dean was placed 
as his assistant. he Deanship was a new office and was 


78 HISTORY OF CALVIN COLLEGE 


introduced simultaneously with the Presidency. With the 
appointment of the writer to this office, the duties were 
defined as follows: 


1. To act for the President when absent or temporarily 
incapacitated. 

2. To relieve the President of certain administrative duties 
such as the making of schedules of recitations and examina- 
tions, arranging courses of study, classification of students and 
those duties deemed as necessary after mutual advisement. 


It is obvious, at least to those that are familiar with 
school-life, that with the discharge of these duties, the 
burden of the President is greatly lightened. It relieved 
the President of numerous smaller duties and enabled him 
to look after the bigger things of the office. President 
Hiemenga began his work with zeal and energy. The first 
school-year, apart from the usual routine of school activ- 
ity, was needed to find his bearings in his new field, to 
study the needs of the school, and to formulate a program 
of action for the future. 

Towards the close of the school-year the President came 
forward with his educational program. We incorporate 
the outline here below, first because of the significance of 
the document, but then too because by way of comparison 
it can be observed in how far the plan as set forth in the 
program has at this time been executed. 


I. Grand Rapids should make a beginning with a High School 


A Junior High School ought to be opened next September and 
plans made for a complete High School. 

1. We must get a uniform policy for East, West and 
Centrum. 

2. We must get away from the tutor system in our school. 

38. The method of obtaining a High School is a purely local 
matter and can, of course, be left to Grand Rapids. I 
have taken the first step to make the high school a fact. 

4. It will greatly increase the efficiency of our college. It 
gives our teaching staff more hours of college work. 

5. It is also better for the pupils. Children of 14 to 15 years 
ought to be under supervision of the instructors in the 
morning and afternoon. Much valuable time is wasted 
if they attend school in the forenoon only. 

II. Relation between High School, Academies and Calvin 
College. 
1. There must be close co-operation. (A) In the courses that 


HISTORY OF CALVIN COLLEGE 79 


are offered. (B) In the standard of these institutions. (C) 
In the spirit and aims of these schools. This co-operation 
and unity of aim and method will make the eight year 
course a complete, unified whole. 

2. The principals of the various high schools or academies 
should have an annual meeting with representatives of 
Calvin College to discuss the courses of study, the rela- 
tion of these various institutions, and educational prob- 
lems. 


III. Calvin College remains the center of our higher education. 


1. All efforts should be united to make it a full-fledged 
college. 

2. It must be able to compete with any institution of its 
kind. 

3. Its policy must be to compete and surpass, not to knock 
and criticize. 

4. It must offer a full Seminary Preparatory, Classical, 
Modern Classical, and a Normal Course. 

5. Its course must be extended and increased and its 
teachers’ staff augmented, making its education more ~ 
efficient. 

6. Its immediate needs are: 

a. A boys’ dormitory 
b. A gymnasium, and 
ce. A million dollar endowment fund. 


Already in the school year of 1919-1920, before the 
program was presented to the public, attention was given 
to certain parts of it. Naturally, as had been the policy 
in the past, new courses were added from time to time. 
That was also the case in the academic year 1919-1920. 


The Synod of 1918 had given special impetus to this. 
It instructed the Board of Trustees to complete the Col- 
lege as soon as circumstances permitted it. The Board in 
session June, 1919, in accordance with the aforesaid deci- 
sion resolved to enlarge the curriculum of the College 
Department in order that the College in the near future 
might be complete. This again necessitated the engage- 
ment of more teachers. In consequence the Board of ‘Trus- 
tees in session March 1920, upon recommendation of the 
President and Faculty, appointed Mr. W. Harry Jellema 
to the chair of Philosophy and Mr. Jacob Olthof to that 
of Physics. Both of these men had done post-graduate 
work at the University of Michigan. Already for some 
years it was felt that the departments of Philosophy and 


80 HISTORY OF CALVIN COLLEGE 


Education needed expansion. But if this was to be ac- 
complished Prof. Johannes Broene, who had been in 
charge of both lines since his appointment, must necessar- 
ily be relieved of one. Prof. Broene preferred to retain 
for his field the Department of Education and as a result 
the department of Philosophy was open, to which Mr. 
Jellema was appointed. 


Physics in the past had been linked up with the natural 
sciences, but it was considered advisable that also this line 
of study should be developed. As was said, Mr. Olthof was 
appointed to this field. The expansion was a notable im- 
provement and was fully in accord with Article III of the 
program. 

Another matter which was undertaken by the President 
in the course of the year 1919-1920, and which was of great 
significance for the College, was to set a movement afoot 
for the establishment of a Christian High School in Grand 
Rapids. With this undertaking so much progress had 
been made in the course of the year that the Board of 
Trustees concluded to advise Synod of 1920 to discontinue 
the Preparatory School. The Synod resolved to abolish 
all the courses of Preparatory School except the Seminary 
Preparatory course as follows: 

The first two classes at once, the third class in June, 1921, and 
the last in June, 1922; the Seminary Preparatory course to be 
continued until June, 1925. 

In the West, at Hull, Lowa, and in Chicago, academies 
had already been established, and it could be foreseen that 
Grand Rapids would be compelled to do the same in the 
near future, but to the President credit must be given 
for the impetus which he gave it so that a Christian High 
School Association was formed already in 1920, and the 
High School was opened in September of the same year. 

The Synod of 1920 also approved the recommendation 
of the Board of 'Trustees to sell the old school building 
on Madison Avenue to the Grand Rapids Christian High 
School Association for $20,000. With it the Church part- 
ed with the building which gave very valuable service for 
a full quarter of a.century, and to which for many rich 
and prayerful recollections cling. I think it gave a feeling 


HISTORY OF CALVIN COLLEGE 81 


of general satisfaction that the Synod of 1920 transferred 
the building to an association which will have it used for 
a cause in the Kingdom of our Lord in which all our peo- 
ple are interested. 


The school-year 1920-1921 was very significant, as 
already referred to before, inasmuch as it marks the reali- 
zation of a complete College. It was a long call from the 
year 1894, when the first step was taken by Synod point- 
ing in the direction of a complete College, to the year 
1920, with its realization! With it the longing and pray- 
ers of many who had been greatly interested in the ad- 
vancement of Christian Higher Education were fulfilled. 
It was in this year that a regular four-year College course 
was offered and that students enrolled for all four years 
of study. At Commencement at the close of this academic 
year, the regular degree of Bachelor of Arts was confer- 
red upon the following persons whose names I venture to 
record here, not so much because of the persons as because 
of the significance of the event: 


Clarence Thomas De Graaf William Albert De Jonge 
Matthys Hendrikus De Vroome  Garritt Kempers 

John Kuiper Garritt E. Roelofs 
William Gerard Rozeboom Martin Seven 


The year 1920, although very significant, carries with 
it also the saddest and most tragic incident in the history 
of our institution. I refer to the death of our Prof. Rinck, 
and of his son, in an automobile accident on November 11. 
I shall never forget that startling telephone message on 
the evening of that day, “Prof. Rinck and son have been 
killed in an automobile accident on their way home from 
Fremont.” Gloom overspread the School, and the Church 
at large. It was a severe loss to the College. Prof. Rinck 
possessed all the qualities which go to make “the teacher.”’ 
He served the School and with it the Church, as teacher, 
secretary and registrar, faithfully and well. His mem- 
ory will be cherished long in the hearts of many. If there 
ever was a call which came with overwhelming force to 
teachers and students “Be ye ready” it was this suddén, 
tragic and unexpected end of our friend and colleague. 


In this connection it may be recorded that the Board of 


82 HISTORY OF CALVIN COLLEGE 


Trustees in the Spring of 1921 appointed Prof. Nieuw- 
dorp, at his request, to the chair of Mathematics, made 
vacant by the death of Prof. Rinck, and that Mr. H. G. 
Dekker, Principal of the Christian Schools of Holland, 
was appointed to fill the position of Professor in Chem- 
istry, which Prof. Nieuwdorp had occupied heretofore. 

With the withdrawal of Prof. Schoolland from ac- 
tive duties in 1922 on account of advanced age, Prof. 
Ralph Stob who was in charge of Public Speaking and 
Bible and had assisted in Greek, was now elected to the 
chair of Greek. 

The need of Normal training for teachers, with a view 
to our Christian Schools, had been agitated already for 
some years. In 1919 a society was formed for this pur- 
pose and a Christian Normal School was begun in Grand 
Rapids. It did not prove very successful, and after two 
years’ trial the work was discontinued. 

The need of such training was still there and Calvin 
College was urged to combine a Normal Course with our 
College courses. The President with the Literary Faculty 
studied the situation and proposed a two-year Normal 
course to follow upon a regular four-year High School 
course. Che plan was presented to the Board of Trustees 
at its June meeting in 1921, for consideration and ap- 
proval. The course suggested was prepared to meet the 
requirements of State Normal Schools upon completion 
of which a State Teacher’s Certificate would be obtained, 
while at the same time the peculiar needs of our future 
teachers in the Christian Primary Schools were taken care 
of. The Synod of 1922 approved and adopted this plan. 

Mr. Henry Van Zyl was appointed as instructor for 
the practical work and as Director of Normal Training. 
Mr. Van Zyl accepted a second appointment with the 
understanding that he might have a leave of absence for 
a year in order to further equip himself for this rather 
arduous position. 

This is the third year in which the normal training course 
is in force at our College and the wisdom of its introduc- 
tion is guaranteed by the results it has produced for our 
christian schools. President Hiemenga deserves credit in 


HISTORY OF CALVIN COLLEGE 83 


taking the initiative in combining such a course with Cal- 
vin College as well as in procuring Mr. Van Zyl for this 
position. 

Together with Mr. Van Zyl as Director of the Normal 
course, Mr. Seymour Swets, one of our own graduates, 
began as instructor of Music and Public Speaking Sep- 
tember, 1923. It is obvious that thorough training in the 
latter is essential for students who look forward to the 
Ministry, and the former is very necessary for those who 
expect to teach in primary schools as well as for those who 
desire it for general culture. Already for many years in 
the past instruction was given in these subjects, but up 
to this time these were not taken care of by any one who 
devoted all his time and talents to them, and who was 
especially prepared. 

In this connection, it may be stated that the Faculty 
staff was further strengthened with the beginning of the 
school year 1925-26 by the appointment of Mr. Peter J. 
Berkhout, as assistant in the department of Organic 
Science with laboratory work, and as assistant in the li- 
brary, and further by the appointment of Mr. John Ralph 
Bos, to assist in History and other departments of study. 
These men were added in accordance with the plan of the 
President and Faculty to get away from the tutor system 
and thereby to make the education in our school more 
efficient. 

Perhaps the most distinct service which President Hie- 
menga has rendered the school is his effort in securing a 
dormitory and gymnasium for our students. It was built 
during the years 1923 and 1924, and is valued at $140,000. 
It is a modern building, constructed of re-enforced con- 
crete and brick veneer and patterned after the main build- 
ing. It is thoroughly fireproof and accommodates about 
eighty students. Connected with the dormitory is a well- 
equipped dining room and kitchen. 

The gymnasium, which is in conjunction with the dor- 
mitory, is thoroughly modern in every respect and has 
been added for physical development and athletic activities 
for the students. The equipment comprises all the ap- 
paratus necessary to the latest and most approved physical 
exercise. 


AYOLINYOOU «SAO 





HISTORY OF CGALVIN* COLLEGE 85 


In this connection the name of William Van Agthoven 
of Cincinnati, Ohio, deserves to be mentioned who has 
contributed no less than $40,000. Surely the School is 
greatly indebted to the donor for this generous gift, and 
to our EKx-President in prevailing upon Mr. Van Agt- 
hoven to remember our School so richly. 


In the educational program it was advocated also that 
Calvin should be the center of our educational activities 
with all our high schools and academies as its tributaries, 
or rather feeders. ‘There should be unity in our educa- 
tional activities and unification of our educational forces. 
To accomplish this, harmony and co-operation should 
prevail. 

Through force of circumstances, combined with vision 
of our people for christian secondary education, several 
christian high schools or academies have sprung up within 
the last decade; suffice it to mention Hull, Iowa; Chicago; 
Paterson, N. ie Grand Rapids; Holland; Grands Cen- 
ter. Besides, Prereuare ceverall christian junior high 
schools. As time goes on, more such christian secondary 
schools will arise. Fortunately by these schools a splendid 
spirit of co-operation with Calvin College has in general 
been manifested. The relationship between Calvin and 
these schools is, generally speaking, very fine. 

- To maintain a good strong college in the midst 
of strenuous competition with the schools of the 
land, large sums of money will be needed, far more than 
we may expect our Church to shoulder. It was with this 
in view that our former President advocated a Million 
Dollar Endowment Fund from the proceeds of which 
substantial part of the current expenses could be covered. 

To raise an endowment fund of this size is not a matter 
of a day or a year. That is a matter of time. A good be- 
ginning, however, was made. $125,000 was pledged 
through the efforts of President Hiemenga, and of our 
Educational Secretary, Rev. J. Vander Mey. It should 
be noted that in this amount is included the fund of $35,- 
000 brought together already many years ago. The col- 
lection of this Million Dollar Endowment Fund has been 
temporarily abandoned, but it should soon be resumed. 


86 HISTORY OF CALVIN COLLEGE 


With this I conclude the regime of President Hiemen- 
ga. It may be said that he acquitted himself of his task 
with devotion and energy, and with splendid results. 





Prof. Johannes Broene, A.M., Acting President 


Prof. Johannes Broene was elected by the Board of 
‘T'rustees, last June, to succeed President Hiemenga, and 
is now at the helm. His service as such is too short to make 


HISTORY OF CALVIN COLLEGE 87 


comment. He is known as an eminent scholar, and with 
his splendid education as such, together with his amiable 
qualities of heart and sterling christian piety, the manage- 
ment of the College is entrusted to a man well worthy of 


the position. 


Here I give the members of the College Faculty as 
serving during 1925-26: 
Johannes Broene, A.M., Acting President, Professor of Education. 


Albertus J. Rooks, A. M., Dean, Professor of the Latin Language 
and Literature. 


Klaas Schoolland, Professor Emeritus of the Greek Language and 
Literature. 


Jacob G. Vanden Bosch, A.M. Professor of the English Language 
and Literature. 


Albert E. Broene, A.B., Secretary, Professor of Modern Languages 
John P. Van Haitsma, A.M., Professor of Organic Science. 
James Nieuwdorp, B.S., Professor of Mathematics. 


Henry J. G. Van Andel, A.M., Professor of the Holland 
Language and Literature. 


Peter Hoekstra, Ph.D., Professor of History. 


Ralph Stob, A.B., Professor of the Greek Language and Litera- 
ture. 


Henry J. Ryskamp, A. M., Professor of Economics and Sociology. 
William Harry Jellema, Ph. D., Professor of Philosophy. 
Harry G. Dekker, B.S., Registrar, Professor of Chemistry. 
Henry Van Zyl, Ph.B., Director of Normal Training, 

Seymour Swets, A.M., Instructor in Public Speaking and Music. 
Peter Gerrit Berkhout, A.M., Assistant in Biology. 

John R. Bos, A.M., Assistant in History and German. 

The Rev. William Heyns, Teacher of Bible Study. 

The Rev. Louis Berkhof, B.D., Teacher of Biblical Archaeology. 
The Rev. William Stuart, B.D., Teacher of Reformed Doctrine. 


The Rev. Emo F,. J. Van Halsema, A.B., Introduction to the 
Sacred Books. 


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39371090 NIATVS SO ALINOVA 


HISTORY OF CALVIN COLLEGE 89 


This brings me to the end of my task. Confined to a 
narrow compass of a few pages, many things had to be 
omitted which might be interesting to relate and are de- 
serving of record. It was impossible to name the many 
persons who by gift or labor in some distinct and tangible 
way have helped in making Calvin College what it is to- 
day. I feel that a fuller account of our College should 
be made. Enough has been said, however, to show that 
Calvin College has developed in the course of full thirty 
years from small beginnings to a comparatively large in- 
stitution. Calvin College ranks high among the small col- 
leges in the estimation of those who are outside of our 
circles and have had occasion to become acquainted with 
it through the students whom we have delivered to them. 
I take the liberty to quote from communications of two 
noted educators who have visited our school, or have been 
in close contact with our students after they left us. 

Dean Effinger, of the University of Michigan, wrote: 
“Tf all the small colleges in the United States equalled 
Calvin College in its thoroughness and in its ability to put 
the scholarly emphasis upon its work, there would be cause 
for rejoicing throughout the land.” 

Prof. J. B. Edmonson, Secretary of the Committee 
on Diploma Schools, and also from the University of 
Michigan, wrote: “I want to congratulate you upon the 
splendid standing of Calvin College. As you know, I have 
visited the College on different occasions and as a result 
have formed a very favorable opinion of the spirit of the 
student body and an excellent impression of the standard 
of work. I know that you are aware that the College 
enjoys a very favorable standing with a number of men 
on the University Faculty.” 

I make record of these statements here, not that we 
should vaunt ourselves, but that our people may have a 
proper appreciation of the work which is being done by 
their teachers and students, and that thereby on this Fif- 
tieth Anniversary they with us may bring due praises to 
God who has so signally blessed and prospered the School 
throughout all the years of its existence. 


90 HISTORY OF CALVIN: COLLEGE 


In years to come may Calvin continue to be true to her 
constitution that all instruction given be in harmony with 
Reformed principles; in consequence that the various 
branches of study be considered from the standpoint of 
faith and in the hight of Calvinism as a world and life 
view; that the aim of Calvin College be to give young 
people an education that is christian, not merely in the 
sense that devotional exercises are appended to the ordi- 
nary work of a college, but in the larger and deeper sense 
that all the class work, all the student’s intellectual, emo- 
tional, and imaginative activities shall be permeated with 
the spirit and teaching of Christianity. 

Finally, may its motto ever be that which our students 
far back adopted, and still hold high, 

Credimus ut intelligamus 
and may our people ever respond with a 


Deo soli sit gloria. 


Memorial Articles on Pioneer Teachers 
and Deceased Faculty Members 


The Reverend W. D.V STE? 


\ Theological Sahscl a beginning was made in 
en m¥l the task of preparing men for the ministry. 

Gs The need of this had been felt for some time, 
a BO and where—this was the great question. Finally 
it was decided at the General Assembly to request one of 
our ministers to instruct men who had a desire to labor in 
the vineyard of the Master. However, he was to do this 
in connection with his pastoral work, and would receive no 
remuneration. ‘Thus it was that the study in the parsonage 
at Graafschap became the recitation room, and the pastor 
of the congregation the pioneer teacher. 





Douwr JOHANNES VANDERWERP was born in the 
Netherlands, April 13, 1811, at Uithuizen, Province of 
Groningen. In his youth he manifested great earnestness 
and love for the truth as it is revealed in Jesus Christ. 
As a child he sought to defend the honor of the Master, 
and as he became older he endeavored to do so still more. 
Strengthened in the faith through the power of the Holy 
Spirit, he endured the mockery of all those who opposed 
the truth, and gave himself body and soul to the Lord. 
At the age of eighteen he had attained “de derde rang van 
onderwijzer” in the province of Groningen. But on ac- 
count of the fear of the Lord found in his heart, he met 
with much opposition. His great desire was to teach the 
children according to the Word of God, but for this 
reason he was banished from the school where he was 
engaged as teacher. 

In the year 1835 he became exhorter in the Reformed 
Churches of the Secession under the cross, and as such 
labored at Dwingelo, Uithuizermeeder, and Friesland. 


92 MEMORIAL ARTICLES 


But in 1841 he went to the Reverend H. De Cock at 
Groningen to study for the ministry, and later received in- 
struction from the Reverend T. F’. De Haan. Upon the 
completion of his studies he was examined, and admitted 
to the ministry March 20, 1844. Has first charge was the 
congregation at Leeuwaarden, and after his pastorate 
there, he served successively the congregations of Lioes- 
sens, Broek op lange Dyk, Den Helder, and Burum. 


The 4th of September, 
1864, he bade farewell to 
his congregation at Bu- 
rum and sailed for Amer- 
ica, having accepted a call 
to become pastor of the 
church at Graafschap, 
Michigan. Here he lab- 
ored for the space of eight 
years. Besides serving this 
church he performed a 
great deal of home mis- 
sionary work, and with 
the Reverend K. .Van 
Den Bosch organized sev- 
eral congregations. ‘The 
editorship of De Wachter 
was also entrusted to him. 

Rev. Douwe Johannes Vanderwerp Then in 1865 he was ap- 
pointed to teach young men who desired to study for the 
ministry. Although already overloaded with work, he did 
not feel free to refuse. For ten years he labored also in this 
capacity, never receiving any remuneration for all the 
additional work which it involved. 

The course of study at that time covered four years, 
although on account of the great need of preachers some 
were examined and admitted earlier. For practice it was 
customary to have the students preach now and then on 
Sunday evening for the Graafschap congregation. Even 
after a couple years preparation they sometimes lost cour- 
age and tarried on the way, so that the teacher was obliged 
to conduct the services himself. Naturally, the preaching 





MEMORIAL .ARTICLES 93 


of these students was not always edifying for the congre- 
gation. In 1872 the Graafschap pastor accepted a call to 
Muskegon, and the students naturally went with him. 


This pioneer teacher had the privilege of seeing six of 
his pupils admitted to the ministry, namely the brethren 
J. Schepers, W. Greve, L. Rietdyk, B. Mollema, EK. Van- 
der Vries, and J. Stadt. Others who began their studies 
with him, completed their course with Professor Boer, the 
school now having been established. After three years and 
a half of service in Muskegon, the last year a period of 
suffering, Reverend Vanderwerp went to his eternal home. 
Surely this man of God employed his talents and gifts not 
only for the good of the church in general, but also in the 
preparation of men for the gospel ministry. 


GEERT EGBERT Boer was born March 1, 1832, at Roder- 
wolde, Netherlands. His father seems to have been rather 
indifferent, but his moth- 
er was a very pious wom- 
an. Until the age of four- 
teen he attended the pri- 
mary school, and after- 
wards assisted his parents 
on the farm. The labor 
on the farm did not sat- 
isfy him, however; he de- 
sired something else. At 
his mother’s knee he had 
been taught Christ as the 
Saviour of the world, and 
through the preaching of 
the Word in the Christian 
Reformed Church he was 
led to see his sins and to prota Geerthegberttsoer 
flee to Christ for forgiveness. This church he joined with 
his mother and sister in 1857, and soon after made confes- 
sion of faith. He realized that he must choose, and he 
chose Christ. 





94 MEMORIAL ARTICLES 


At this time came also the desire to declare unto others 
the salvation which there is in Jesus. Upon the advice of 
his pastor he studied to prepare himself for entrance to the 
Theological School at Kampen. Here he matriculated in 
1861, and successfully passed his examination in the prep- 
aratory branches in 1863. Two years later he became a 
candidate for the ministry. His first charge was the con- 
gregation of Sappemeer, and from there he went to Nie- 
zyl. Then came the call from across the ocean; the Com- 
merce St. Church of Grand Rapids desired his services. 
Although he had not the freedom to decline this call, nev- 
ertheless he had quite a struggle to believe that God called 
him here. 


He crossed the waters in 1873, and labored in this new 
field for three years. In 1876 he was called by the General 
Assembly as professor of our Theological School. Al- 
though he did not feel qualified, he accepted the call and 
assumed the work. At first his work in this capacity was 
laborious. He was overloaded with work, and had not the 
necessary time for preparation. As a result the joy and 
pleasure of it was marred, but he labored diligently and 
faithfully. And the example which he set was a means of 
encouraging many a disheartened student. Although 
like others he had never expected that God would use him 
to preach the Gospel, and much less to instruct others pre- 
paring for that work, still he gave the best that was in him 
for the welfare of students, school, and church. 


In June, 1902, the Board of Trustees relieved him of 
all teaching, but requested him to remain as Librarian and 
Keeper of the Archives. In July he was declared emeritus, 
and the Synod approved of the arrangement. For twen- 
ty-six years in all he labored at the school, and many were 
the blessings attending his work. And even after becom- 
ing emeritus, he still went out preaching the Word. It has 
been said of him, as also of Jesus, “And the common peo- 
ple heard him gladly.” He was a man full of zeal, and 
employed his talents and gifts in the service of his God, 
and for the welfare of others. He died suddenly in 1904; 
God took His servant unto Himself. But his deeds live 
after him, and his influence is still felt among us. 


MEMORIAL ARTICLES 95 


Gerrit Kiaas HEMKgEs was born in the Netherlands 
May 6, 1838, at Hallum, in the Province of Friesland. 
He had a religious training and feared the Lord from 
childhood. When still very young he was afraid that he 
had committed the sin against the Holy Ghost. The at- 
tacks became so severe at times that he would forget his 
play and seek a secluded spot, there to present his troubles 
to the Lord and to pray that out of his fullness God would 
supply all things needful. In his sixteenth year the Lord 
delivered him from this burden, and he became conscious 
of his salvation in Christ. 

Soon a desire to study for the ministry came to him, 
but his parents had no means with which to aid him. 
Through the help of kind friends, however, he was en- 
abled to study for two years 
with the Reverend Kreulen 
of Hallum. Then he was 
given support from the Stu- 
dent Fund of the Friesland 
churches, and received a 
thorough course at the 
Gymnasium of Franeker. 
Here he was brought under 
the influence of the Rever- 
end K. J. Pieters, pastor of 
the Franeker church at that 
time. He sat at the feet of 
prominent men such as Dr. 
Junius, the rector, and Ver- 
wey, the “con-rector’’, of the 
school. 





Prof. Gerrit Klaas Hemkes 
After five years at the Franeker school he was grad- 


uated, delivering an oration in Latin on “Oedipus Colo- 
neus.” He then proceeded to Kampen, and was graduated 
from the Theological School in 1865. After passing a 
successful examination at Knumatil, he became pastor of 
the church at De Leek, in the Province of Groningen. He 
also served the church of Stads-Musselkanaal in the Neth- 
erlands from 1873 to 1874. Then he received a call from 
Bunde, Ostfriesland, Germany, where he served from 
1874 to 1877. Here he also had the opportunity to give 


96 MEMORIAL ARTICLES 


instruction to two young men who desired to study for 
the ministry. 

In 1877 came a call from Vriesland, Michigan, and 
after due consideration it was accepted. Here he labored 
until 1884. In 1883 he became assistant professor at our 
Theological School in order to relieve Professor Boer 
somewhat in his arduous task. During this time he received 
aid from other pastors in supplying his pulpit in Vries- 
land. In 1884 he was appointed regular professor, at first 
with Professor Boer giving instruction in many branches 
both in the literary and theological departments, and later 
especially as professor of Church History. He was faith- 
ful in his work, and loved by his students. Especially did 
they enjoy the many stories told in connection with the 
work in the class-room. 

In 1905 he became emeritus, but still went out preach- 
ing. His last sermon was delivered in Allendale, in which 
he spoke on “The Fullness of Christ.”’ In March, 1916, 
he fell, breaking a leg at the hip. A stroke of apoplexy 
paralyzed the other leg, and made it difficult for him to 
use his hands. In this condition he lingered along for three 
years. Finally diabetes set in, and he died December 4, 
1920, not having lived in vain. This not only those of his 
parishioners still living can testify, but also the students 
who were favored with his instruction. Of this his many 
writings both in the Netherlands and here in America are 
a testimony. For four years he was Editor-in-Chief of 
De Wachter, and for forty years one of the editors of our 
Yearbook. His was indeed a life well spent, and of great 
blessing to many. 


GEERHARDUS Vos was born March 14, 1862, at Heeren- 
veen, Province of Friesland, Netherlands. From his youth 
he feared the Lord, and revealed a great desire for study. 
In the primary school he made splendid progress and oc- 
casionally created quite a stir on account of his ability for 
certain work. He studied at the Gymnasium of Amster- 
dam, and graduated from there with honors in 1881. Then 
he came with his parents to America, and entered our 
Theological School, graduating in 1883. 


MEMORIAL ARTICLES 97 


During the year 1882 to 1883 he was instructor in our 
school in various literary branches. After graduating in 
1883 he went to Princeton, New Jersey, and took two 
years of post-graduate work at the Princeton Theological 
Seminary. Here he was made Fellow in Hebrew. Next 
he went to Berlin, Germany, and studied for a year at the 
University there. The following year he continued his 





Dr. Geerhardus Vos 


studies at the University of Strassburg, and received the 
degree of Doctor of Philosophy in 1888. ‘Then came an 
appointment to our Theological School, where he lab- 
ored as professor until 1893. He was highly esteemed, not 
only by his colleagues, but by his students as well. 


98 MEMORIAL ARTICLES 


In 1893 he accepted an appointment as Professor of 
Biblical Theology at the Princeton Seminary, where he 
still labors. In 1894 he was ordained to the Presbyterian 
ministry. In 1896 he was honored by the Lafayette Col- 
lege in Pennsylvania with the title of Doctor of Divinity, 
honoris causa. Among his works are: The Mosaic Origin 
of the Pentateuchal Codes; De V erbondsleer, 1891; The 
Teaching of Jesus concerning the Kingdom of God and 
the Church, 1903; Spiegel en Genade, poems, 1922; and 
Grace and Glory, 1922. 


HENpbericus BrEuKER was born in Germany June 4, 
1834, at Volzel, Graafschap Bentheim. He was one of 
nine children. Like most 
of the other inhabitants of 
this province, the family 
lived on a farm and were 
quite prosperous. One 
thing was lacking, how- 
ever, and that was the 
fear of the Lord. There 
was no family worship or 
real religious teaching. 
To lead a moral life, and 
to give each his due, was 
all that was deemed nec- 
essary. But in the prov- 
idence of God, Gerrit Jan 
Bouws came to work for 
them, and he was a means 
in God’s hand of bringing 
about a radical change. 

Prof. Hendericus Beuker He began by singing with 
the children, telling them stories from the Bible, and some- 
times praying with them. Finally he even reached the 
parents’ hearts, and family worship was introduced. 
Prayer was offered at meal time, and a portion of Scrip- 
ture read. 





It was also due to Bouws’ reverence for the work of the 
ministry, that Hendericus was inspired with a desire to 


MEMORIAL ARTICLES 99 


enter this great work. For a long time he hid this desire 
from his associates, however, and even tried to crowd it out 
of his own heart. Many at this time were going to Amer- 
ica, and he also wanted to go with them, and to fell trees 
so long that the desire to become a minister should cease. 
But God’s plan was different; He had picked him as a lab- 
orer in His vineyard. When twenty years of age, Hen- 
dericus went to study in Ulzen, located also in Graafschap 
Bentheim. In 1856 he was decided for himself and went 
to Kampen, where he studied six years under the profes- 
sors Brummelkamp, Van Velzen, and De Cock. 


In 1862 he became a candidate for the ministry, and 
out of several calls, accepted one to Zwolle. He preached 
his inaugural November 2, having as his text Psalm 122: 
8-19. After two years he departed for Rotterdam, in 1867 
to Giesendam, in 1869 to Harlingen, and in 1873 to Am- 
sterdam. In 1881 the congregation where he was born 
and brought up called him, and the desire to labor among 
his own people was so strong that he accepted the call 
and remained with them three years. In 1884 he departed 
for Leiden. During his ministry in the Netherlands he 
received eight calls from Reformed and Christian Re- 
formed churches in America. Although he had a desire to 
go to America, there were always circumstances to pre- 
vent. But in 1893, having received a call from the Third 
Christian Reformed Church of Muskegon, he found the 
way clear to accept, and on the first day of June landed 
in America. 


After serving the church at Muskegon for one year he 
was appointed by our Synod to the chair of Systematic 
and Practical Theology. As professor he loved his work, 
but also loved his students. He took a deep interest in 
them in every way. In turn he was loved and respected 
by them. They liked him for his appreciation of America, 
for his devotion to our school and church, for the interest 
which he took in his students, and for his clear and inter- 
esting presentation of his work. He had a pleasing per- 
sonality, and labored joyfully amid adversity and pros- 
perity. Six years was he permitted to give to our school, 


100 MEMORIAL ARTICLES 


and then God suddenly took him from us. Those six years 
he labored well, and had a strong influence for good. 

Thirty-eight years might he labor for his Master. To 
preach a rich Christ unto a poor sinner had been his great- 
est desire. Upon receiving the degree of D.D. from West- 
minster College, he remarked that although thankful to 
God and to Westminster College for this distinction, he 
continued to consider as his greatest honor the title of 
V.D.M. Besides preaching and teaching he was associate 
editor of various periodicals both in the Netherlands and 
in America, and also published a few books. On the 18th 
of May, 1900, he was taken away very unexpectedly, and 
according to his desire, was laid to rest in the cemetery at 
Graafschap, Michigan. 


Gerrit Berkuor was born November 9, 1865, at Noord 
Barge, in the Province of Drenthe, Netherlands. There 
. he attended the Christian School, 
and through his devotion to his 
studies gained the affection of his 
teacher, Mr. Kurpershoek. When 
he had graduated at the age of 
twelve, his teacher advised him to 
continue his studies by taking pri- 
vate lessons. This he did, and was 
pupil-teacher (kweekeling) in that 
school until he was sixteen. In 
1882 he came with his parents to 
America. 





Mr. Gerrit Berkhof 

Here he first worked in a factory, but on account of his 
health was advised by the doctor to find other occupation. 
He then kept a grocery store until 1887, meanwhile de- 
voting his spare time to study. Many of his friends ad- 
vised him to study for the ministry, but he could not feel 
sure that he was called to that responsible work. In the 
year 1887 he made confession of faith, and then came a 
strong desire to enter the ministry. Not being able to 
support himself, and his parents also unable to help him, 
he applied to Classis Grand Rapids for aid. This being 
granted, he enrolled as a student at our Theological 
School. 


MEMORIAL ARTICLES 101 


Again he devoted himself to his studies, and made good 
progress. Kagerly did he look forward to the time when 
he could preach to others the Savior whom he loved. And 
when as a student he did go out to preach, the people 
heard him gladly. With great earnestness he brought the 
message home to the hearts of his hearers. In 1893 when 
Dr. Vos left for Princeton, he was appointed as tutor in 
some of the literary branches. As such he continued until 
he had finished his course. 

In 1894, together with Mr. A. J. Rooks, he was chosen 
as professor. And although he accepted the appointment, 
he was never permitted to enter upon the work. On ac- 
count of his health he left for New Mexico, where he died 
November 26, at the age of twenty-nine years. His re- 
mains were brought to Grand Rapids to be buried, the 
Reverend K. Kuiper preaching the funeral sermon in the 
Alpine Avenue Church on II Cor. 6: 7-9. Thus Brother 
Berkhof left us while yet young, but has not been forgot- 
ten by those who knew him. He had a fine character, not 
seeking his own, but another’s welfare. And in the few 
years that he was connected with our school, both as stu- 
dent and as teacher, he won the love and the esteem of all. 


WituiAm Rincxk was born in the Netherlands, October 
6, 1877, at HORE As a child he was small and weak, 
although not sickly. At the age 
of eleven he had graduated from 
the primary school. Also in High 
School he distinguished himself, 
and was often placed as an ex- 
ample to others. If any work 
was assigned him at home this 
was done first, before he allowed 
himself any recreation or pleas- 
ure of any kind. 


When twelve years and a 
half he came to America, the 
family settling in Holland, 

Beemer iiiameRinck Mich. For a short time this 
somewhat retarded his studies, but he soon adjusted him- 
self to the change in language, having already taken a 





102 MEMORIAL ARTICLES 


course in English in the Netherlands. Upon becoming 
more familiar with the language, he soon surpassed _ his 
fellow students. He completed his course at the High 
School in four years, and then for a little change and ex- 
perience, he taught in a one-room school at West Olive 
for a year. 

The following year he matriculated at Hope College 
and completed his college course there. The question now 
arose as to his future work. In the Netherlands he had 
expressed a desire to study medicine, but here this no long- 
er appealed to him. For the ministry he did not think 
himself fit, nor felt a calling to that work. And so he went 
to the University of Michigan, where he acquired the de- 
gree of Master of Arts. Although the study of languages 
appealed to him, he preferred the study of mathematics, 
and in that he accordingly specialized. 

For one year he taught as an instructor in a college at 
Emporia, Kansas, followed by a year in a High School 
at Detroit. Then he received an appointment as professor 
of mathematics at Calvin College, coming to our school in 
1905. Not only is he remembered for his excellence as a 
mathematics teacher, but also for his devotion to our school 
in general. For a number of years he served as registrar, 
and in this capacity also showed great efficiency. Nothing 
was too much when it was for the school. His constant de- 
sire was to enlarge the College department, so that a com- 
plete four-year college course could be offered. For many 
years did we hope to keep Professor Rinck with us, 
and expect that our school would profit from his labors. 
But without warning he was taken from us, meeting a 
tragic death in automobile accident, November 11, 1920. 


Our Ministry of Yesteryears 


A Review of Fifty Years of Service 
Dr. Henry Beets 





fee be N Northwestern Montana, in the scenic wonder- 
CAL as land called the Glacier National Park, the Con- 
pant ae tinental Divide passes back and forth in serpen- 

sxaxd| tine twistings and lofty convolutions. Directly 
in the pathway of this “backbone” of our continent rises 
a lofty mountain, 8000 feet above sea level. It is called 
the ‘T'riple Divide Peak. On its sides three streams arise. 
The one wends its way westward to join the Columbia— 
emptying in the Pacific Ocean. Another flows to find an 
outlet in the Hudson Bay, far to the North. The third in 
course of time joins the Missouri on its journey toward 
the Mississippi and the Gulf of Mexico. 


In our review of fifty years of ministerial service we 
chose as our “continental divide” the year of the semi- 
centennial of our Church—1907. It would be tempting 
indeed to climb as it were a “triple divide peak”’ and, look- 
ing successively in three directions, speak about our min- 
istry’s present and future as well as of its past. But the 
task of the historian appeals to us rather than the wit- 
nessing of the contemporary or the work of the prophet, 
and so we try to face the region of the setting sun and 
endeavor to give an account of “Our Ministry of Yester- 
years.” 

According to the Yearbook for 1908, there were, when 
our denomination closed its half century, thirty-three 
names on its necrological list—representing ministers who 
had died in good and regular standing among us—apart 
from those who had joined with the Hackensack Classis 
and whom we omit from our article. 


Of these 33 men, 16 had been ordained abroad—the 
Revs. S. Baron, H. Beuker, G. EK. Boer, W. Coelingh, 
W. H. Frieling, E. R. Haan, F’. Hulst, K. Kreulen, R. 


104 SCHOOL AND THE MINISTRY 


T. Kuiper, H. H. D. Langereis, J. M. Remein, B. Seven- 
sma, K. Vanden Bosch, H. Van Hoogen, W. H. Van 
Leeuwen and D. J. VanderWerp. 


Of the seventeen remaining deceased pastors, ordained 
in America, the Revs. J. I. De Rooy, and J. R. Schepers 
and C. Vorst had been trained by men outside of our cir- 
cles, at least largely so. Five had been educated in the 
“School in the Parsonage,” the Revs. W. Greve, G. Hoek- 
sema, L. Rietdijk, J. Schepers and J. Stadt. One had 
been trained before this school was opened, the Rev. J. R. 
Schepers. And nine were alumni of our Theological 
School, the existence of which we reckon as dating from 
1876: the Revs. P. Bakker, H. Bode, S. Broekstra, J. E. 
De Groot, G. A. De Haan, Theo. Smits, O. Stuit, H. 
Tempel and W. Veenstra. 


As to the national descent of these thirty-three men, 
only two of them had the distinction of having been born 
under the Stars and Stripes, the Revs. Smits and Veen- 
stra. Three saw the light of day in Germany: the Revs. 
Beuker, Bode and Greve. Of the remaining twenty-eight 
native Netherlanders, the province of Groningen was the 
birthplace of the strongest contingent of our ecclesiastical 
officers of yesteryears—nine in all. It may surprise some 
that Drenthe furnished the next largest number of our 
former domines—seven. Friesland was the native prov- 
ince of five of our preachers. South Holland, North Hol- 
land and Overisel each had given two of their sons to our 
ministry, and Zeeland brought up the rear with only one 
ministerial contribution: the Rev. J. M. Remein. 


How long a ministry was that of our pastors who had 
died up to the year 1907? Together they had served ex- 
actly 800 years. Briefest in service was the Rev. W. Veen- 
stra—only seven months—his sun setting before noontide. 
Longest in active service was the Rev. W. H. Frieling, 
who ministered as pastor from 1847 till 1894—forty-seven 
vears in all, with the Rev. R. T. Kuiper a close seeond— 
a ministry of forty-four years. 

The average active ministerial service of our thirty- 
three pastors who died before our denomination ended 





SCHOOL AND THE MINISTRY 105 


its first semi-centennial in 1907, was between twenty- 
three and twenty-four years. 


As usual among those whom God calls for the work 
of the Gospel of grace, the great majority of our ministry 
of yesteryears passed out of darkness into light early in 
life. The Rev. H. Bode placed his conversion in the 16th 
year of his life, Frieling and R. T. Kuiper at 17, Bakker 
and Hoeksema at 18, and DeGroot at 19 years of age. 
Most of them were drawn into conscious fellowship with 
God in the early twenties, and only two turned to God at 
30 years or later. 


In several of the biographies of the men of whom we 
are writing, we find from earliest infancy impressions 
about God, his Word, his service, heaven and hell. Two 
notable exceptions are the Revs. Vanden Bosch and Van 
Leeuwen. ‘The former wrote about himself, “Up to 20 
years I knew neither God nor myself.” He called him- 
self, “a blind wordling.” About the latter it is stated: 
“During youth and the first years of his activity as teacher, 
he lived alienated from the Lord.” 

It appears from what we read of them that in the case 
of many of the men here written about, conversion was 
a distinct crisis, a more or less sudden and marked change, 
of the legal rather than of the evangelical type. 


About the Rev. Bakker we read that he was “converted 
powerfully” (krachtdadig). Baron at 24 or 25 years of 
age surrendered to Jesus, or as the Dutch phrase puts it: 
“lost himself (zich kwijt worden) to Jesus.” Bode at 
16 was converted plainly and clearly, for a long time en- 
joying the “first love.” Coelingh speaks of a struggle and 
of feeling Satan’s arrows from infancy. The Rev. Haan 
was “suddenly converted,’ when still a young man, and 
so was the Rev. Hoeksema. 

Of the Rev. Rietdyk we are told that he felt himself a 
sinner before God and in distress called on him. 

J. Schepers was under great fear for eternity and con- 
vineed that God could justly damn him. 

What means were used by God’s Spirit to bring these 
men to conscious turning and hearty surrender? The 


106 SCHOOL AND THE MINISTRY 


Rev. Smits in youth was impressed by the voice of thun- 
der. Vanden Bosch speaks of a vision or dream. In his 
case we find testimony of fear that he had sinned against 
the Holy Spirit. Terrible, blasphemous thoughts led 
him to entertain this fear. In Rietdyk’s case it was the 
death of his mother which deeply impressed him. And the 
Rev. Frieling informs us that a lasting impression was 
made on him by the powerful conversion of his sister when 
he was 12 years old, as well as by words of admonition 
spoken by an old man. 


Especially in the case of Vanden Bosch we notice this 
crisis in conversion. He informs us that “it pleased the 
Lord to reveal himself to me, blind wordling, through 
which I first of all saw my dangerous state for eternity 
and took it to heart.”” Bunyan’s representation of Moses’ 
slaying a man showed him the impossibility of salvation 
through works of law. Christ “revealed” himself as Media- 
tor and became very precious. He fled to the city of ref- 
uge. “At 21 the Lord brought me from death to life.” 


The men about whom we are here writing felt them- 
selves being called to the ministry, by which they under- 
stood evidently the regular work of a preacher in estab- 
lished congregations. The vision of the “regions beyond” 
was apparently absent, except in three cases. Of the Rev. 
Remein we read that as young man he desired to be a mis- 
sionary. The Rev. Vorst, if we recall correctly, felt drawn 
to home mission work. The Rev. K. R. Haan was the 
only one who saw the vision of the Macedonian man and 
who was able to obey the heavenly urge, as his activity on 
the Island of Java showed. 


It is disappointing as one reads the sermonic produc- 
tions of our ministers of yesteryears to note how very few 
times we find the cause of missions mentioned by name. 
Vague and general phrases about the coming of the king- 
dom suffice in nearly all of the sermons we read. It was 
reserved evidently for ministers of later days to publish 
missionary sermons, even as the publication of sermonic 
productions in the language of our land was not to take 
place till later. 


SCHOOL AND THE MINISTRY 107 


The Rev. G. A. De Haan’s posthumous volume of ser- 
mons was the first to contain a, rather brief, discourse in 
English on “The Change of Heart.’ Of course, others, 
like Veenstra and Smits, occasionally preached in English 
during the first half-century of our denominational his- 
tory. But they really belonged to a later generation. Of 
the older pastors we presume that only the Rev. Rietdyk 
ever ventured to address a congregation in the language 
of our land, though possibly two or three others did so 
on rare occasions. 


It is striking also how several of the older men evidently 
felt themselves unable to identify themselves fully with 
our country and our nation. The United States is men- 
tioned as “dit land”. We have found no endearing name 
given to our beloved country. ‘The Netherlands repeated- 
ly was named the “old Fatherland”, the “dear Father- 
land”, and America, “de vreemde’’, “vreemde gewesten.” 


Of the duty and calling of the church to be a salt and 
leaven in the world, to bless the nation in particular, and 
mankind in general, we read but little in the early ser- 
mons—and we have perused many of them. Of the ethical 
side of the minister’s preaching very little is said in most 
of these pulpit productions. As for the “social gospel’’— 
the very term is unknown, even as the name is misunder- 
stood by many till this day. Evidently our ministers of 
yesteryears had a vision of the salvation only of the in- 
dividual, and an idea of the church as a company of men 
safe in the life boat of free grace, but not “terrible as an 
army with banners.” 


Even in the Americanization movement of the denom- 
ination in Grand Rapids, the patriotic motive is not 
named. 

The charge has been made by one of the old guard him- 
self, that it preached the christian more than the Christ 
(compare our Chr. Geref. Kerk, p. 226). 

Printed sermons do not fully substantiate this charge. 
But that the horizon of our preachers reached beyond that 
of the individual believer’s preparation for heaven is doubt- 
ful in many cases. It is only in a sermon of the Rev. L. 


108 SCHOOL AND? THE MINISTRY 


J. Hulst, published April 1885, that we are delighted to 
read of larger conceptions, of the Church’s function to 
leaven the whole lump and if possible conquer the world. 
But since this man of God lived till considerably beyond 
1908, he does not fall within the scope of this article. 


It is striking, too, in perusing these sermons, that the 
proper conception of the congregation is absent in several 
instances. The listening flock is appealed to as “hearers”, 
“my hearers’’, “respected hearers”, and in similar phrases, 
or “friends.” Such is the rule, barring exceptions. And 
these hearers were classified as unconverted, inquirers, 
and converted ones. ‘The Covenant conception did not as 
a rule receive its dues, judged by more recent standards. 


Several sermons are “naar aanleiding” of this or that 
text. The older ones abound with stereotyped phrases, 
often pleonastic, such as “zout- en zoen-Verbond” 
“gunst, genade, liefde en ontferming’’, “vrijmagt en 
soevereiniteit”, “herkauwd als de reine dieren’, “borg- 
gerechtigheid, heil- kruis- en zoen-verdiensten,” “erf- en 
dadelijke-schuldenaar.”’ 

Contrary to some present day assertions, already in a 
sermon of Rev. Coelingh, printed in 1885, we find mention 
of common grace, described in the sense wherein we take 
it at present. 


Evidently most of the ministers of former days preach- 
ed from sketches. Wan Leeuwen boasts of preaching 
“extempore.” He never uses a sketch, he declares in the 
preface to a classical sermon published in 1863. Indeed, 
some of the congregations in former days plainly frowned 
on these who had their sermons “black on white” in a book- 
let before them in the pulpit. 


Considering the very limited education our ministers 
of former decades enjoyed, the majority of them rendered 
valiant and valuable service in their pulpits. Some of those 
trained in the Netherlands studied at the most five years. 
The Reverend Frieling, for instance, attended school from 
May 1842 to March 1847—and that not uninterruptedly, 
since the “Drentsche School”, at which he was taught, 
moved two times during these five years, first from Dwin- 


SCHOOL AND THE MINISTRY 109 


gelo to Ruinerwolde and then to Hoogeveen. He had at 
least some instruction in the “dead languages.” But the 
study of the Rev. Vanden Bosch on account of many 
household cares and poverty was far more incomplete 
and interrupted. In the days these men were taught, the 
well known Kern of Francken was the chief manual 
for instruction in dogmatics, with Marck’s Merch as 
reference book. Leydekker and Sjoerds were the authori- 
ties on church history; Bosscha on Dutch history. The 
other branches of study were geography, mythology, logic, 
Dutch grammar, exegesis and homiletics. 

The Rev. J. Schepers, who studied under the Rev. D. 
J. VanderWerp in the parsonage of that worthy pioneer 
professor, informs us that lessons were recited twice per 
week in Francken Kern, Bible history, Bible geog- 
raphy, Dutch, exegesis and homiletics. When the Rev. 
Boer became the first regular “docent” the study course 
of most of the preachers was four years; or six, if ancient 
languages were studied. 


In view of the brevity and incompleteness of these study 
courses, (High School, College and Seminary all wrap- 
ped up into one), it really is amazing to observe what suc- 
cessful preachers most of our men became. It proved 
native talent, consecration, perseverance, pluck and the 
work of the Holy Spirit of a Sovereign God, who delights 
in honoring those who honor Him, and who works mighty 
works through feeble instrumentality. 

That their ministerial career was as successful as it was, 
is the more remarkable as we notice, next, how the work 
in the churches was hampered quite often by worries 
about “making ends meet” in the parsonages. While Van- 
den Bosch, still continuing his studies, was supplying the 
little church at Elburg, Netherlands, he and his family 
at times were in want of bread. One Saturday evening, 
he tells us in his biography, he had nothing in the way of 
victuals for the coming Sunday. He took recourse to 
prayer—and that same Saturday evening, before retiring, 
some one knocked and brought him a basket full of bread. 
When in 1853 he was called as pastor in Noordeloos, South 
Holland, the salary promised him was four hundred guil- 


110 SCHOOL AND THE MINISTRY 


ders. While he was serving practically all the churches of 
the Secession in America, stationed at Noordeloos, Mich., 
his salary was only $400. The Vriesland, Mich., consis- 
tory, May 1864, decided to propose to the Classis to bring 
Vanden Bosch’s salary from $400 to $500 because, it was 
stated, everything was high (it was the time of the Civil 
War), and all wages and salaries were being raised. But 
year after year we find recorded in the classical minutes 
that the promised “‘traktement” was not paid in full. As 
a sample of what was given pastors in those days we tran- 
scribe from the Vriesland consistorial minutes that Van- 
den Bosch was to receive $8 for supplying the pulpit per 
Sunday and $10 if he would catechise and do the family 
visiting. (May 25, 1865). When Vriesland called Frie- 
ling, in 1866, it was at a salary of $500. Within a year, 
however, $100 was added “with all willingness.” The rapid 
growth of the Vriesland church no doubt encouraged the 
granting of this increase. To this amount was added fuel, 
and pasture for cow and horse (Dec. 1867; Apr. 1869). 


The Rev. Noordewier was called to Pella in 1869 at 
$500 per year, and during the long career of this Nestor 
of our preachers, up to his Fremont ministry, his sal- 
ary was at no time higher than $650. And yet, strange 
but true, some were able to save money on these meagre 
amounts—what tribute to the economical ability of frugal 
housewives! 


Not only was the remuneration low, but many hard- 
ships were endured while serving the churches near and 
far, in doing regular church extension work. Vanden 
Bosch, in supplying Grand Rapids, when he was the only 
“True” pastor, went from Noordeloos to the Valley City 
with an ox-team hitched to a regular farmer’s wagon. He 
was compelled to carry a spade to dig his vehicle out of 
chuck holes, and an ax to cut his way through the forest 
primeval. In the West, even when a “Pullman” might 
have been available, the Rev. Bode and others of the 
pioneer ministers of Iowa and Minnesota and the Da- 
kotas, sat up all night in day coaches to save expenses. 
The writer himself recalls that during June 1896 he was 
compelled to ride across the virgin prairies of the Dako- 


SCHOOL AND THE MINISTRY 111 


tas, on his way to Hull, on a lumber wagon, forty miles at 
a stretch. And when darkness overtook him and his driver, 
they were “lost” on the prairies, arriving at a settler’s 
home near midnight. They had espied the faint glimmer- 
ing of a lamp in a distant farm house, and this had served 
to guide them on their way. 

But whatever may be said in praise of our ministry of 
yesteryears there are reasons to fear that not all of them 
were so successful in catechising the youth of their day 
as they were able to satisfy and edify by means of their 
preaching, even as they arouse our admiration because 
of their endurance of hardships in the parsonage or on the 
road. 

Many complaints were registered by them concerning 
the unruliness and irregularity of the older catechumens. 
No doubt this was due in part to the fact that there was 
but little or poor equipment for catechism teaching. Still 
more responsible, however, was, we believe, the failure to 
study methods of pedagogy. Such pedagogical principles 
as we now call adaptation, apperception, correlation and 
concentration, were not even known by name to our older 
ministry. Perhaps there was failure, too, on the side of the 
pastors trained in the Netherlands to appreciate the view- 
point of “Young America,” and to become real friendly 
with the young man. Even in their own homes, some pas- 
tors were not at all “chums” of their own growing boys. 
There was “distance” between the men of the cloth even 
among themselves, owing to their having been brought up 
in different environments and educated at different schools 
or at no “schools” at all. And as a result we find the Min- 
utes of Classis and General Assembly more than once dis- 
graced by evidences of strained relationships between the 
ministers. 

In the days of which we are writing it was customary 
to have the pastors preach “classical sermons” prior to the 
meeting of the respective Classes, and the criticisms made 
on such occasions were, we fear, not always conducive to 
strengthening the tie that binds. Again, some of the older 
pastors displayed lack of tact in dealing with their con- 
gregations, and more than once the acceptance of a new 
call afforded welcome relief to both sides. 


112 SCHOOL AND THE MINISTRY 


It hardly needs stating that several ministers who Join- 
ed the “True Holland Reformed Church” of early days 
left again in course of time, unable or unwilling to “fit in.” 

It should be said here, by way of palliation, that in 
several of our churches in olden days there were “chronic 
kickers’, sticklers for doctrinal shibboleths, and some of 
these critics or hyper-critically inclined people belonged 
to the fairer sex. We have reason to believe, however, that 
the hands of many ministers were upheld by truly godly 
Aarons and Hurs and Deborahs. Consequently, while 
no doubt several were more than once burdened and heavy 
hearted, there were others who were content with their 
lot and glorified their ministry, joyfully running their 
course, spending and being spent. 

Many were busy men indeed. There was the annual 
house-to-house visitation, besides the work of preaching, 
eatechizing and “circuit riding” already alluded to, to con- 
sume countless hours. There was the calling on the sick 
and the burying of the dead, only occasionally varied by 
the more pleasant work of officiating at marriages. Many 
of the preachers were given to hospitality, therein aided 
most efficiently by their faithful partners of life. And— 
let it be added to the praise of our people in the days we 
are discussing here—many kindhearted women of the con- 
gregations regularly brought generous contributions from 
field and flock and larder to the parsonage kitchens, often 
dispelling thoughts of care and worry. While in our 
churches there but seldom were wholesale “donation par- 
ties,” there were retail donation enterprises arranged time 
after time by saintly women who were willing to share 
what kind Providence gave them in garden and barn. 
Such aid was the more welcome not alone because of the 
drain on the provision room by visiting parsons and 
stranded foreigners, but also because in most of the par- 
sonages of yesteryears large families were raised. We 
have often wondered at the wonderful husbanding of the 
wives and at the self-denial of the husbands, in sending 
their sons through college—for the percentage of: the 
educated sons of the parsonage of early days was remark- 
ably high. Sorry to say, the daughters did not, as a rule, 
enjoy similar privileges. 


SCHOOL AND THE MINISTRY 113 


But we forbear from writing any more on the subject. 
On the whole we can be proud of, and thankful for, the 
ministry that served our Zion during its first half-century. 
Maybe there were some to whom we could apply the words 
of Burns in his “Holy Fair’: 


“Hear how he clears the points of Faith, 
With rattling and with thumping, 
Now meekly calm, now wild in wrath. 
He’s stamping and he’s Jumping.” 
Perhaps not of all in equal manner, could be stated 
what Cowper wrote of the preacher: 
“The man whose heart is warm, 
Whose hands are pure, whose doctrine and whose life, 
Coincident, exhibit lucid proof 
That he is honest in the sacred cause.” 


But we feel that to practically all at least something, 
and to several very much, can be applied of what Dryden 
wrote on the “Character of a Good Parson”: 

“The proud he tamed, the penitent he cheered: 

Nor to rebuke the rich offender feared; 

His preaching much, but more his practice wrought, 

_ (A living sermon on the truths he taught) .” 

We close by quoting from Goldsmith’s Deserted Vil- 
lage, applying it to our brethren of former days—and 
let us trust and pray, of present and of future: 


“He tried each art, reproved each dull delay, 
Allured to brighter worlds, and led the way.” 


Our School’s Reason for Existence 
and the Preservation Thereof 


Professor Louis Berkhof 


2s aa man?” This is an inquiry of far-reaching sig- 

E4! nificance. It is calculated to elicit an answer 
that will convey the necessary information respecting the 
great purpose of man’s existence, that will have normative 
value for the life of every individual, and that may also 
serve as a test of man’s conduct. 


The answer is: “Man’s chief end is to glorify God and 
to enjoy Him forever.” 'The information conveyed is, 
that man is created for the purpose of glorifying his 
Maker and of enjoying blessed communion with him for- 
ever. It imposes on man, as a free moral agent, the duty 
to regulate his life so that he may answer to that high 
ideal. At the same time it furnishes him a test that will 
enable him to determine in how far he is in line with the 
divine plan. 

Similar remarks might be made respecting the main 
question that is embodied in the subject of this article. The 
question is, What is the reason for our School’s existence, 
or, what is tantamount to it, What purpose does it in- 
tend to serve? 

In giving an answer to that query we might rest satis- 
fied with a discussion of the motives that prompted the 
founders of our School to establish this institution. But 
that would hardly be satisfactory. ‘The possibility must 
be admitted that its sponsors, though acting in good faith 
and with the best intentions, were mistaken in their zeal 
and founded an institution that finds no warrant in the 
present condition of things. 





SCHOOL’S REASON FOR EXISTENCE 115 


Again, it is possible that they were perfectly justified 
in establishing the School, because it ministered to a real 
need in their day; but that the present generation is mis- 
taken in maintaining it, since it has outlived its usefulness. 
Is there a sufficient reason for the continued existence of 
the School that we inherited from our fathers? Are we 
justified in maintaining its present character? Does it 
really serve a legitimate purpose? 'These are some of the 
questions that arise and that call for an answer in the pres- 
ent discussion. 


And if these questions be answered correctly, and the 
answer conveys an intelligent idea of the reason why the 
School was founded and is maintained up to the present, 
of the purpose which it is meant to serve, this will not 
merely give us a certain amount of valuable information, 
but will also have regulative significance. It will indicate 
the direction in which we ought to move and give us at 
least some conception of the ideal that should determine 
the character of our educational work. 


At the same time it may serve as a test of the work that 
is now done and of the general direction in which we are 
advancing. ‘The question will almost inevitably force 
itself upon us, whether our College and Seminary really 
serve the purpose for which they were founded, whether 
they minister to some real need of the Church of Jesus 
Christ and of our social and civil life, and whether they 
answer to the high ideal for which they stand. 


It is not the purpose of the present article to apply the 
test and to answer all these questions. If it may cause all 
those who are interested in our institution of higher learn- 
ing to pause and to reflect on the adequacy or inadequacy 
of our educational efforts, it will not have been written in 
vain. 


The Purpose for Which Our Theological School was Founded. 
In seeking an answer to the question that is implied in 


our subject, it will be necessary to distinguish between 
the different “departments” (a name used for the sake of 


116 SCHOOL’S REASON FOR EXISTENCE 


convenience) of our School. We have combined in a single 
institution—to name them in the order of their origin—a 
Seminary. a College, and in connection with the latter, a 
Normal School or Normal Department. If we were asked 
to state in a single word the efficient cause of the establish- 
ment of these various departments, we would answer at 
once and without any hesitation, Calvinism. It was Cal- 
vinism that gave birth to our Seminary, to our College, 
and to our Normal Department. 

Again, if we were asked for the most succinct statement 
of the final cause of the founding and maintenance of our 
institution, we would once more reply, Calvinism. Our 
School with its various departments exists for the sake of 
Calvinism. This is but another way of saying that it is 
maintained for the honour of God in every sphere of life, 
for Calvinism is, as Dr. Warfield expresses it, “theism 
come to its rights,. . . religion at the height of its con- 
ception,. . . evangelism in its purest and most stable 
expression.” * 

But Calvinism is such a mighty and comprehensive 
cause, it set in motion so many and such a great variety of 
forces, and gave birth to so many lofty ideals, that the 
question still remains as to the special motives for the 
founding and maintenance of our school. It will be neces- 
sary for us to inquire into the particulars. 

Our School began, like many of the great universities 
of our country, as a school for the training of ministers. 
In the earliest days of our ecclesiastical existence the 
church was served by men who received their training in 
the Netherlands, such as the Revs. K. Van den Bosch, G. 
H. Klijn, D. J. Van der Werp, W. H. Frieling. But 
this dependence on the mother-country could not continue. 
It was not easy to obtain ministers from across the sea. 
Most likely some of them were loath to take their families 
out of the civilized surroundings in which they were 
reared into the wilds of the Michigan forests. Moreover, 
some of the ministers of the Christian Reformed Church 
in the Netherlands were prejudiced against the so-called 
secession of 1857; and some of the earliest congregations 








(1) Calvin Memorial Addresses, p. 225 f. 


SCHOOL’S REASON FOR EXISTENCE To 


of our church could not finance the transportation of min- 
isters and their families across the Atlantic. ” 


As early as 1861, four years after our church returned 
to independence, the question of training our own min- 
isters was already brought up at the classis in the follow- 
ing form: 


Since it is difficult to obtain ministers out of the Netherlands, 
whether we cannot begin to train young men for the ministry and 
to open the way for this. 


And in 1868, after Rev. Van den Bosch repeated this 
question, Classis decided to make a beginning with this 
necessary work, if there were persons who desired to enter 
the ministry. This important task was entrusted, first of 
all, to Rev. W. H. Van Leeuwen, but afterwards especial- 
ly to Rev. D. J. Van der Werp. After the death of this 
worthy pioneer in 1876, and after repeated efforts to ob- 
tain a professor, the General Assembly succeeded in secur- 
ing the services of Rev. G. EK. Boer, who entered upon his 
labours in 1877, the very year in which the Theological 
Department of Hope College was suspended.* 


Obviously the only motive that actuated our fathers in 
founding the School lay in the conviction that the 
churches needed a trained ministry, and could only obtain 
it by educating ministers at home. They did not stress 
the necessity of higher education in general, as Dr. Van 
Raalte had done. This was due in part, no doubt, to the 
fact that they did not have the same broad outlook on life 
that characterized the able leader of the immigrants. But 
it also finds its explanation partly in the altered circum- 
stances in which the leaders of the secession found them- 
selves. Dr. Van Raalte belonged to a church that was 
already in possession of a Seminary in which young men 
could be trained for the ministry, a church that found 
favor in the eyes of the Christian Reformed Church of 
the Netherlands, that was able to finance an institution 
of higher learning, and that had already been urged in 





(2) R. T. Kuiper, Tijdwoord, p. 22. 
(3) Corwin, Manual of the Reformed Church in America, p. 201. 


118 SCHOOL’S REASON FOR EXISTENCE 


1836 and again in 1848 to establish “a theological semin- 
ary, a college, and a preparatory school in the West.” * 


The leaders of the secession, on the other hand, had no 
school in which they could train their own ministers and 
did not share the good will of the churches across the 
sea. Moreover, their finances did not permit them to aim 
at a more general institution of higher learning. Hence 
the development of our School was quite different from 
that in Holland, Mich. Holland began with a high schoo] 
or academy in 1858, founded for the express purpose “‘to 
prepare sons of the colonists from Holland for Rutgers 
‘College, and also to educate daughters of said colonists.” * 
In the years 1862-1866 this high school gradually de- 
veloped into a college, and when the first class had fin- 
ished its four-year college course, a theological department 
was added. Our churches, on the other hand, started out 
with a school having two departments, dedicated to the 
express purpose of training young men for the ministry. 
The literary department gradually developed into an 
academy, the academy grew into a college, and to the col- 
lege was added a normal department. 

It is very evident that our fathers, in the establishment 
of our School, thought of the church first of all. They 
desired an educated ministry for spiritual leadership. In 
this respect they did not deny their Calvinistic traits. Cal- 
vinists habitually follow Calvin in their emphasis on the 
training of young men for the ministry. Calvin’s crown- 
ing effort at Geneva was the establishment of the so-called 
Academy. Dr. H. H. Kuiper informs us that Calvin’s 
ordering of the work of instruction aimed primarily at 
education for the ministry of the Word.° ‘There were 
several reasons why Calvin was so solicitous about the 
proper training of men for the ministry. 

(1) The Calvinistic system of doctrine naturally call- 
ed for a trained ministry. The great Reformer himself 
enjoyed the advantages of a liberal education and appre- 
ciated its value. He was a strict logician, and his system 





(4) Corwin, Manual, p. 192. 
(5) Corwin, Manual, p. 193. 
(6) Opleiding tot den Dienst de Woords, pp. 133, 179 f. 


SCHOOL’S REASON FOR EXISTENCE 119 


of doctrine, which is largely a revived Augustinianism, is 
a close-fitting coherent whole. It is ike a mighty cathe- 
dral of gigantic proportions, beautiful in structure, and 
with a lofty spire pointing heavenward. A master-mind 
constructed it, and only trained minds can grasp its ele- 
vated thoughts, its subtle distinctions, and the interrela- 
tion of its parts, in a way that enables them to pass these 
on to others. Calvinism by its own inherent character as 
a system of truth calls for trained ministers. It would be 
utter folly to think that such a system could be propagated 
effectively by men without intellectual ability, devoid of 
philosophic insight, and wanting in spiritual culture. Ac- 
cording to President Denny of Washington and Lee Uni- 
versity, Calvin “understood that the acceptance and the 
diffusion of his scheme of doctrine must inevitably depend, 
not only upon the training of the men who were to ex- 
pound it, but also upon the intelligence of the great masses 
of humanity who were to accept it.” And, again, “The 
system itself has been, immediately and directly, a great 
instrument of intellectual discipline, bringing into requi- 
sition all literature, all science and philosophy. Wherever 
it has been properly expounded, it has been a mighty fac- 
tor in stimulating thought and intelligence among the 
people. But its larger educational influence has been due 
to the fact that it requires, for its acceptance and diffu- 
sion, mental discipline and intellectual culture.” ‘ 


(2) Negatively, the condition of the ministry, at the time 
of the Reformation, induced the great Reformer to stress 
the necessity of adequate ministerial training. The priest- 
hood in the church of Rome was characterized by lament- 
able ignorance and gross immorality. Many priests en- 
tered holy orders practically without any learning. Their 
official position gave them a reputation for holiness that 
ill accorded with their real character. ‘They were not borne 
down by the cares of life, for abundant provision was 
made for all favorite sons by ecclesiastical prebends. In 
many cases their office was a mere sinecure. Now the 
churches of the Reformation had no such emoluments to 
offer. A considerable time of study was required in prep- 


(7) Calvin Memorial Addresses, p. 151. 


120 SCHOOL’S REASON FOR EXISTENCE 


aration for the ministry. Consequently the number of 
parents that had their sons educated for that purpose de- 
creased so alarmingly that Luther deemed it necessary 
to urge the people to give up their sons for the work of 
the Lord. Educated ministers were scarce. The result 
was that many serious-minded men, men of conviction, 
with a burning zeal for the Kingdom of God, who had not 
enjoyed the advantages of higher learning, were moved 
by the Spirit to break the bread of life to others. How- 
ever well meant, and though not unfruitful, their work did 
not prove entirely satisfactory. Moreover, this condition 
of things proved to be a favorable atmosphere for all kinds 
of fanatics and demagogues. These denounced all higher 
learning and claimed to be the truly accredited ministers 
of God, speaking through his Spirit. The dire results of 
this fanaticism became only too evident in some of the 
extreme social and religious movements which often 
threatened to bring the great work of the Reformers into 
disrespect and to frustrate their noble efforts. Fairbairn 
has these things in mind, when he writes: “The Reformed 
ministry had till now been largely the creation of conver- 
sion, or inspiration, or chance, and the result could not 
be termed satisfactory. Convinced men had found their 
way into it, and had created a conviction as sincere and 
an enthusiasm as vehement as their own; but along with 
them had also come hosts of restless men, moved by super- 
ficial and often ignoble causes: discontent, petulance, dis- 
comfort, the desire to legitimize illegitimate connections, 
dislike to authority, and the mere love of change.” * In 
view of these facts it is no wonder that Calvin considered 
it an essential part of his life-work to provide for the 
proper training of ministers. He went further than the 
other Reformers, such as Luther, Melanchton, and Zwin- 
gli. They sought to reform existing schools, so that these 
might answer the purpose, while he established a new 
school, from which hundreds of young men went forth 
into all the countries of Kurope as messengers of peace. 


(3) Positively, the attitude of Calvin in this matter 





(8) The Cambridge Modern History, II, p. 370; Cf. also Kuiper, Opleiding 
tot den Dienst des Woords, p. 8&8 f. 


SCHOOL’S REASON FOR EXISTENCE 121 


was determined by the greatness and seriousness of the 
task that confronted the churches of the Reformation, 
and by the high conception which he had of the duties that 
devolved upon the ministers of the Word. 'Time-honoured 
institutions, customs, usages and teachings were left be- 
hind by the Reformers and their followers. In the face 
of determined opposition they had new duties to perform. 
They were constrained to restate doctrines long forgot- 
ten, and to gain for these the goodwill of the people. They 
had to supplant the hierarchical by a new and compara- 
tively untried, but more biblical and more democratic, 
system of church government. In opposition to the im- 
posing edifice of Rome, they had to rear an ecclesiastical 
structure without a visible head, recognizing the rights of 
the people. The task was enormous, and the duties of the 
ministers, as Calvin conceived of them were manifold. 
Says Fairbairn: “The minister of the Word was a preach- 
er who had to speak to the people concerning the truth 
and will of God; a pastor of the flock which was given 
him to supervise and tend; a guide of the worship which 
he was bound to make worthy of God and uplifting to 
man; an administrator of the Sacraments which sealed 
the covenants and spoke to faith of God’s saving grace 
and the presence of His Son; an instructor with the duty 
of catechising old and young and directing education; a 
friend to every man who needed him, with a special mis- 
sion to the poor, especially in seasons of disease and dis- 
tress, while also the soul of all the charity in the city.” * 

In view of all these things it is no wonder that Calvin 
emphasized the necessity of a trained ministry. Without 
it his great work would never have succeeded. He would 
have been doomed to disappointment. It was but natural, 
too, that his requirements for those that wanted to enter 
the ministerial office, were rather stringent. He made their 
right to enter upon it dependent on their vocation by God. 
And the mere assertion that they were called by God was 
not sufficient. They were thoroughly tested. They had to 
submit to a rigid examination by recognized preachers 
and teachers of the church, so conducted as to bring out 





(9) Cambridge Modern History, I, p. 371. 


122 SCHOOL’S REASON FOR EXISTENCE 


what they had learnt at school, what they had been in their 
home and social life, and what evidence they could furnish 
that they were really called of God. They had to give 
an account of their religious beliefs, a reason for the faith 
that was in them, and a proof of their ability to teach 
others and to preach the Word of God. And even so, they 
were only admitted, if their past life had been above re- 
proach. If candidates were approved by the ministerial 
examiners, these presented them to the council; if the 
council approved, they preached before the people; and 
if the people approved, they were declared to be elected 
ministers of the Word. 

In the light of all this we can understand why the 
spiritual descendants of Calvin, desirous of maintaining 
his theological tenets, and anxious to carry on the best 
traditions of Calvinism, are always solicitous for an edu- 
cated ministry. In times of stress, when there was a short- 
age of ministers, and in seasons of spiritual decline, when 
the official preachers of the Gospel often failed to provide 
spiritual nourishment to the flock that was entrusted to 
their care, they occasionally left the work to so-called 
exhorters. Some of these contributed greatly to the edifi- 
cation of the people of God, but others proved to be a 
detriment to the church. As soon as circumstances took 
a more favorable turn, their services usually terminated, 
and provision was made for the proper training of min- 
isters. 

Our fathers, therefore, acted in harmony with the ex- 
ample of Calvin, with the inherent requirements of the 
Calvinistic system of doctrine and its exalted conception 
of the ministry, and with the best traditions of Calvinism, 
when they opened a theological school at the earliest op- 
portunity. The great purpose of our School was in the 
beginning, and has been ever since, to train young men 
for the ministry in our church by teaching them the great 
and comprehensive system of the truth as it was developed 
by Calvin. According to the intent and purpose of ‘its 
founders, our School, as an institution for the training of 
ministers, is decidedly a denominational school; and this 
not merely in the sense that it is maintained by the Chris- 


SCHOOL’S REASON FOR EXISTENCE 123 


tian Reformed Church, but also in the sense that it is 
dedicated to the higher interests of the denomination, and 
to the maintenance, development and propagation of the 
principles for which the denomination stands. 


Reason for the Continued Maintenance of Our Seminary. 


The question may be asked, whether such a school for 
the training of ministers, as we have, has any reason for 
existence to-day. Rev. J. R. Campbell, once of New 
Theology fame, ventured the opinion in his book The 
New Theology, that a fairly good case could be made out 
for burning down most of the theological colleges in the 
land and sending the bright young fellows in them to do 
some work for the common good.’” There is every reason 
to believe that he would have regarded our Seminary as 
worse than useless and good for the scrap-heap only. Of 
course, his opinion represents an extreme. The need and 
usefulness of theological schools is quite generally recog- 
nized. At the same time there are those who hold that 
their number might profitably be reduced. 


In answer to the question, “Are there too many Sem- 
inaries?”’ Kelly replies: “The efficiency expert would 
undoubtedly answer this question in the affirmative.” 
He calls attention particularly to the fact that one great 
seminary might work with greater efficiency than several 
small ones.** Moreover, it is but natural that in these 
days of interdenominational tendencies, in which church 
union is in the air, and there is a manifest desire to obliter- 
ate all denominational lines of demarcation, many should 
look askance at denominational seminaries, because of 
their divisive influence, and regard them as something like 
mockery of the Lord’s prayer, “that they may all be one.” 
In their opinion the seminaries ought to shake off the yoke 
of the creeds and seek a more catholic and inclusive basis. 
The seminaries of the present day should cease to center 
their attention on the world beyond, and should make the 
present world, especially in its social aspects, the object 
of special investigation and study. They ought to make 


(10) The New Theology, p. 247. 
(11) Kelly, Theological Education in America, p. 218. 


124 SCHOOL’S REASON FOR EXISTENCE 


it a point to train men for social service in all relations 
of life. 

Now if these views are correct, we can hardly claim to 
have a sufficient reason for the continued maintenance of 
our Seminary, at least with its present course of study. 
We should at once relinquish the special tenets of our 
Reformed faith, desist from training young men particu- 
larly for the little circle of our own churches, and, in fact, 
discontinue the study of theology in the proper sense of 
the word. Instead, we ought to engage in interpreting 
the religious phenomena of life and the religious experi- 
ences of the human race, and in training young men for 
that social service which is the great means for establish- 
ing the Kingdom of God on earth. 

But this is a perilous venture, on which we should never 
enter. We do not admit the cogency of the reasoning that 
denies the right of denominational seminaries and would 
consequently discard them. It goes without saying that 
the present divided condition of the Christian Church, in 
so far as this finds expression in petty jealousies, in bitter 
strife, and in unholy rivalry, is quite contrary to the ideal, 
—is in fact sinful. But this does not yet mean that the 
existence of denominations is necessarily inconsistent with 
the unity of believers that is taught in the Bible, and for 
the perfect realization of which our Saviour prayed. This 
unity is of a spiritual character. It is an organic unity, 
like that of a tree with many branches and twigs and 
leaves of endless variety, or like that of a body with many 
members, that are all quite essential but function in vastly 
different ways. It does not necessarily mean uniformity. 

Great variety was apparent in the church of Jesus 
Christ from the very start. ‘There were different types 
of Christians even in the apostolic age, long before any 
denominations existed. It is a mistake to think that the 
denominations are the cause of all the divisions in the 
Christian Church. Quite the contrary! They resulted 
from the differences that already existed. The Roman 
Catholic Church represents an attempt to express the 
unity of all believers in one great compact organization. 
But the results were not commendable. It substituted for 


SCHOOL’S REASON FOR EXISTENCE 125 


the organic a mechanical oneness, and this made for uni- 
formity rather than for real unity. It throttled the free 
spirit of Christianity and hampered its development in 
knowledge and virtue. It fostered a legalistic spirit and 
made for externalism in Christian life. It resulted in a 
hierarchy, an absolute autocracy, in which the pope sup- 
planted Christ, and priests, bishops and cardinals lorded 
it with a high hand over the heritage of the Lord. And, 
finally, it became itself the cause of numerous schisms. 


The Reformers took the lesson of history to heart, and 
returned to a more spiritual view of the Church. They 
sought the ground of its unity in its organic invisible 
character rather than in its external organization. More- 
over, they courageously defended the right of private 
judgment and the liberty of conscience. The Christian 
spirit was set free and soon began to express itself in a 
great variety of creeds and in different forms of life. 
Several denominations were born and ever since labored 
alongside of one another for the advancement of the King- 
dom of God. It is true that their inner life and their rela- 
tions to one another have not always sufficiently reflected 
the life of Christ—how could it be otherwise in a sinful 
world ?—yet they have been productive of much good for 
God’s cause on earth. | 

At the present time the union of churches is again in 
the air. Many speak disparagingly of all denominations, of 
the denominational spirit, and of denominational loyalty. 
They voice the opinion that the denominations have served 
their time, have really outlived their usefulness, and should 
resolve themselves into a more comprehensive unity. New- 
man Smyth speaks of the “Passing Protestantism and 
the Coming Catholicism.” But before we yield in any 
way to this persistent clamouring for an undenomination- 
al Christianity, let us remember the following: 

(1) Real union of the churches can only result from 
the ever increasing development of the inner spiritual 
life. If an external union is not rooted in the internal, 
spiritual and organic unity of believers, it will prove to be 
of an evanescent character and of very doubtful value. 
A visible unity of the churches that is real and abiding 


126 SCHOOL’S REASON FOR EXISTENCE 


cannot be established by a majority vote of the General 
Assemblies, but can only come by a slow and almost im- 
perceptible process of growth. 


(2) Hustory teaches us that God’s order is always, 
unity in variety, and variety in unity. This applies in the 
realm of grace as well as in the sphere of nature. May it 
not reveal itself also in the pluriformity of churches? The 
various denominations serve to balance one another; each 
one of them offers its special contribution to the great 
work of God; and together they, like a mighty army com- 
posed of several regiments though actuated by a common 
spirit, battle against the powers of darkness for the ad- 
vancement of the Kingdom of God. 


(3) It may even be said that the Spirit of God, in the 
providential guidance of the Church, has set the stamp of 
his approval on this regimental division of his great army. 
There always have been differences in the Church of God 
that led to the formation of denominations in a perfectly 
natural way; and if the denominations should disappear, 
the differences would still assert themselves, possibly with 
far greater vehemence. It is a well known fact that inter- 
denominational quarrels are never quite so bitter as those 
within the bosom of a single denomination. Then, too, the 
external unity of the Church, as it was developed by Ro- 
man Catholicism, did not prove beneficial for the develop- 
ment of real Christianity. Moreover, the Church did its 
best and most effective work, when those who felt them- 
selves akin in doctrine and practice formed separate units. 


(4) In this recent clamouring for church union we 
detect a suspicious note. The insistent cry for church 
unity is heard primarily in the camp of liberal Christianity. 
And this causes no surprise. The barriers that effect the 
division between the different denominations are primarily 
of a doctrinal character and are embodied in their re- 
spective creeds. But the modern liberals do not believe 
in creeds, except as the historical expression of what was 
believed in past centuries. ‘They believe in a progressive, 
ever changing revelation of the truth, mediated by the 
universal Christian consciousness and experience. They 
abhor all dogmas. Prof. Sellars of the University of 


SCHOOL’S REASON FOR EXISTENCE 127 


Michigan even says: “The belief in God must not be a 
creedal element and atheism must cease to be a term of 
reproach. The question of the existence of God should not 
affect the fellowship of members in a church. If emphasis 
is swung to the humanistic side, the question of God’s ex- 
istence will naturally drop into the list of maybe’s. The 
essential thing, the positive ground of religious unity, is 
our loyalty to ideals of character, of social responsibility, 
of co-operation.” “ While there are some liberals who still 
talk of finding some theological minimum that will be 
unobjectionable to everybody, those who are more con- 
sistent would sink all doctrinal differences as absolutely 
irrelevant. ‘They desire to unite on the basis of some social 
program, and therefore raise the slogan, “Getting to- 
gether by working together!’ Such efforts may lead to 
a united humanism, but will never result in a united Chris- 
tianity that is worthy of the name. They sweep the 
churches into the abyss of a refined paganism. 

If there ever was a time, when the churches should stand 
four-square on the foundation of the Bible as the super- 
natural and infallible revelation of God, that time has 
now come. Instead of letting down the bars to pave the 
way for a false unity, they are in duty bound to hold high 
the standard of the truth, as it is embodied in their price- 
less creeds, and even seek to strengthen their position. 
And this is certainly the duty of our church, if we believe, 
as we do, that we have in our confessional standards the 
most adequate expression of the truth that is revealed 
in the Word of God. In view of all this there is every 
reason whv we should continue to maintain our Theolog- 
ical School, and to contend as true sons of Calvin for our 
precious spiritual inheritance. In these days of religious 
syncretism our School should be and become ever increas- 
ingly a mighty citadel of the Reformed faith. 


The Raison d’Etre of Our College. 


Our School ceased to be exclusively a school for the 
training of young men for the ministry. The literary de- 
partment gradually developed into a college with a normal 


(i2) The Christian Register, July 29, 1920, p. 7. 


128 SCHOOL’S REASON FOR EXISTENCE 


department. And if the question be asked, why our people 
entered upon the costly undertaking of establishing and 
maintaining a college, we find the reason once more in 
their Calvinism. The Synod of 1894 already made it 
possible for those who did not desire to enter the ministry 
to study at our institution.” The following Synod ex- 
pressed the desirability of organizing a society for higher 
education on a Reformed basis. In 1892 Classis Holland 
sent the following overture to Synod: 

Synod attempt to organize a college in connection with the literary 
department of our Theological School, in order that our young 
people who receive higher education need no longer wander about 
in all kinds of institutions outside of our circles, but may be trained 
under our own Reformed influences. 

The committee appointed by Synod to consider this 
matter heartily endorsed the overture for the following 
reasons: (1) There are comparatively few young people 
in our circles that receive higher education (this expresses 
an evident desire to increase the number). (2) ‘Those 
persons in our church who desire higher education, are 
compelled to seek it elsewhere, and are often exposed to 
influences that have an unfavorable effect on their Re- 
formed standpoint. (3) Our church has no institution 
where teachers can be trained according to the principles 
for which we stand, while many public schools would pre- 
fer such teachers. (4) Our ministers do not receive such 
a many-sided education as is offered in a college.” 


These are the principal reasons advanced. We gave a 
rather complete statement of them, because they show 
better than anything else that is found in our synodical 
decisions what motives prompted our people to make pro- 
vision for a liberal education of our young people. The 
Synod of 1898 simply gave expression to its conviction 
that a College was highly desirable. It was the following 
Synod (1900) that took the first step in the actual reor- 
ganization of the literary department of our Theological 
School. This department was transformed into an acad- 
emy, and the academy gradually developed into a college. 





C13) ae Acta, Art. 48. 4 
(14)5  ActaseA rte lL iASb- 
(15) cA. Gla eA TN Gre ee 


SCHOOL’S REASON FOR EXISTENCE 129 


In the synodical minutes of 1904 (Art. 87 c.) we find the 
significant statement that, even if the college should be- 
come more independent in the future, the church must 
have the assurance that the instruction shall continue to be 
based on the Reformed principles. 

It is quite evident, therefore, that the literary depart- 
ment of our School was developed into a college, because 
it was deemed highly important that we should have an 
institution of higher learning that could offer the advan- 
tages of a liberal education based on Reformed principles, 
and that could also serve as a training school for Christian 
teachers. There was a laudable desire to extend the privi- 
leges of higher education to a greater number of our young 
people, to assist in training them, in a thoroughly Re- 
formed manner, for various vocations in life, and to safe- 
guard them against the pernicious influence of secularized 
colleges and universities. ‘This desire was born of the 
soundly Calvinistic principle that religion should be all- 
pervasive, and should also have a determinative signifi- 
eance for our view of the world and of life in general. 
Calvinism naturally fosters education; not merely educa- 
tion for the ministry, but education in its widest scope. 

When Calvin opened the Academy at Geneva, he cer- 
tainly had the proper training of ministers at heart first 
of all; but his plan was far more comprehensive. He 
aimed at a school for general Christian education. Says 
Fairbairn: “He believed in the unity of knowledge and 
the community of learning, placing the magistrate and 
the minister, the citizen and the pastor, in the hands of 
the same teacher, and binding the school and the univer- 
sity together.” *° According to Walker, “Calvin’s object 
in founding the Academy of Geneva was two-fold. He 
would give opportunity for instruction to the children of 
the city, and provide training in theology for students 
from abroad. He would make Geneva the theological 
seminary of Reformed Protestantism. From the first, the 
addition of courses in law and medicine were contem- 
plated; but this Salleuygauie was not effected till after 
Calvin’s death.” " 


(16) Cambridge Modern History II. p. 372. 
(17) W. Walker, John Calvin, p. 366. 


130 SCHOOL’S REASON FOR EXISTENCE 


We have said, and desire to reiterate, that Calvinism 
naturally fosters education in its larger aspects. ‘This. is 
true even of Calvinism as a system of doctrine, especially 
in view of its emphasis on faith as a firm and certain cog- 
nition. It is a comprehensive system of great logical con- 
sistency, which requires an intelligent faith. Walker says: 
“In his (Calvin’s) estimate religion and education were 
clearly associated. A true faith must be intelligent. ‘The 
school and the church are necessary and mutually supple- 
mentary agencies; or rather the school is an essential part 
of any effective church organization. Intelligence, not 
ignorance, was to Calvin the mother of piety; and no 
other conception characteristic of him was more fully im- 
pressed on the churches which came under his spiritual 
Navalbie ae 


Education is also a natural by-product of the system 
of church government that was instituted by Calvin and 
was one of his most characteristic contributions to the 
work of the Reformation. He substituted for the hier- 
archical or monarchical, the representative or presbyterial 
type of church government, vesting the governing power 
in a board of elders chosen from the people, and giving the 
people in general the right of control. It made the mem- 
bers of the church co-responsible with the ministers for 
the proper ordering of the affairs of the church. And 
just as a democracy requires an educated people, this sys- 
tem of church government could not function properly 
unless the people were educated up to it. 

There is still another consideration. Calvinism is not 
merely a system of doctrine—in fact, in that sense the 
name may be considered a misnomer; it is also a view 
of the world and of life in general. Dr. Kuyper brought 
this out clearly in his Stone Lectures. Dr. Warfield says: 
“He who believes in God without reserve, and is deter- 
mined that God shall be God to him, in all his thinking, 
feeling, willing,—in the entire compass of his life activi- 
ties, intellectual, moral, spiritual,—throughout all his in- 
dividual, social, religious relations,—is, by the force of 
that strictest of all logic which presides over the outwork- 





(18) Ibid., p. 360. 


SCHOOL’S REASON FOR EXISTENCE 131 


ing of principles into thought and life, by the very neces- 
sity of the case, a Calvinist.” It is only through the 
instrumentality of high class agencies of education that a 
comprehensive system like Calvinism can be expounded 
and developed and propagated and exhibited in all its 
bearings on practical life. Moreover, it calls for schools 
that honour the Word of God as a light also on the path- 
way of science, and that make the principles of the Re- 
formed faith fundamental in all their teachings; schools 
in which religion is the leaven that leaveneth the whole 
lump. 


Our College is dedicated to that great purpose. It finds 
its reason for existence in the Reformed principles for 
which we stand. The great task to which it is expected 
to address itself, is to apply these principles in every field 
of study, as the nature of the case may demand, and to 
exhibit their bearing on life in all its phases. This does 
not obviate the necessity of making an inductive study 
of every subject according to its inherent nature. It sim- 
ply makes it imperative that the investigator, in making 
his deductions, in the formulation of general principles, 
and in his efforts at systematizing the truth, shall not go 
contrary to the Word of God and our Reformed Confes- 
sion, but shall recognize the determinative character of 
such Reformed principles as may apply in any given 
case.” 

This is no small task. The immensity of it may well 
stagger us. And we need not be surprised, if we find that 
our School is still far from the ideal. But it is only in this 
special task that our College finds its reason for existence. 
It is meant to be a real Calvinistic College, and a few 
courses in Bible Study, Reformed Doctrine, and Calvin- 
ism do not yet make it so. Neither does the bare fact that 
Christian men, or even men of Reformed persuasion serve 
as professors. And a few sporadic attempts to give a little 
Christian colouring to the various courses of study, do not 
answer the purpose. Only a consistent application of our 
Reformed principles to every branch of study, making the 





(19) Calvin as a Theologian and Calvinism To-day, p. 23. 
(20) Cf. especially H. Bouwman, De Beteekenis van de Gereformeerde Be- 
lijdenis voor de Wetenschap; and works of Kuyper and Bavinck. 


132 SCHOOL’S REASON FOR EXISTENCE 


instruction at our School] thoroughly distinctive, can sat- 
isfy. No matter how our College may grow, no matter 
how high it may rank in the educational world,—if it does 
not inculcate, however imperfectly, into our young people 
a distinctive view of the world and of life, and if it does 
not seek to instill into their hearts an ardent love for our 
Reformed principles, it has lost its reason for existence, 
and our people might better spend its money for some 
other purpose. 


Reason for the Continued Maintenance of Our College 


Some of our contemporaries will no doubt say: If that 
is really the raison d’etre of your College, the present 
condition of things makes it an anomaly. Denominational 
colleges had their time; the present calls for schools with 
a broader outlook on life and with a wider vision. 

There have been and still are quite a number of denom- 
inational colleges in our country. The Survey of the In- 
terchurch World Movement gives the number as 419 (p. 
162). It is generally admitted that these colleges were a 
real asset to American life. President Thwing says: “The 
great majority of all the colleges founded in the last eighty 
years [this was written in 1906] have been founded with 
the religious motive; the larger share, too, of this great 
number have been endowed and their prosperity promoted 
through denominational zeal. They represent an agency 
created, not only for the members of their own church for 
its prosperity, but also they represent the offermg which 
that church makes to general humanity for its develop- 
ment. In certain cases the motive has been narrowly in- 
terpreted and applied, but in most the interpretation has 
been broad and general.” ” 

But since the founding and development of tax-sup- 
ported schools for higher learning, the denominational 
colleges have been losing favor. ‘They are declared to be 
lacking in proper equipment, inefficient in their work, and 
too narrow in their interests to yield broad cultural fruits. 
Draper says that all these schools are doing, and much 
more, 1s done better than they can hope to do it by the tax- 


(21) Thwing, History of Higher Education in America, p. 231. 


SCHOOL’S REASON FOR EXISTENCE 133 


supported institutions of the state.~ Objection is raised 
particularly against the denominational basis of these col- 
leges and the fact that they are maintained for the sake of 
what is called a sectarian view of the Christian religion. 
They are said to be inimical to the free spirit of investiga- 
tion, which is the sine qua non for the advancement of all 
true learning. Says President 'Thwing in speaking of the 
denominational form of Christianity: “These forms have 
in many ways been too strongly denominational. While 
they have promoted the general cause of the higher edu- 
cation under the specific form of sectarian aggrandize- 
ment, yet education itself, in all its higher relations, has not 
infrequently been sacrificed to the sectarian interest and 
counsel.” ** And in the World Survey of the Interchurch 
World Movement we read on page 167: “What are the 
objects of the church in entering the field of education? 
There have been times when the churches pursued un- 
worthy objects in this field. Colleges have been used to 
vindicate dogmas for their own sake, or merely to defend 
practices hallowed by time. But these things have been 
only temporary violations of a noble tradition. The sub- 
ject both of the church and of education is the human soul. 
When with clearer vision and simpler faith we reconcile 
differences of means and methods by judging them with 
reference to our common center of interest, we may reach 
a solution of this problem. In the light of such a vision 
no church would seek to control education in the interest 
of a mere sectarian interpretation of Christianity.” 


Some of the colleges referred to have already laid aside 
the denominational garb and have adopted a wider basis, 
in order to secure the support of larger constituencies. 
Others have not, and for that very reason cannot legiti- 
mize their continued existence to the modern mind. Our 
College finds itself in that predicament. What shall we 
answer to the taunts of the opponents? Shall we meekly 
admit that they have the right of way? Must we simply 
yield to them? It is impossible to enter upon a detailed 





(22) Draper, American Education, p. 219. 
(23) Thwing, A History of Higher Education in America, p. 228. 


184 SCHOOL’S REASON FOR EXISTENCE 


discussion of the problem that presents itself here. A few 
remarks must suffice. 


(1) The assertion that the truth is best served by 
schools that are not encumbered by any religious bias, is 
a question-begging statement. It may be said that correct 
observation demands that nothing intervene between the 
eye and the object under observation; but it is Just possi- 
ble that a pair of glasses or a microscope may give us ma- 
terial assistance. Again, the claim may be made that a 
swimmer should be free from all kinds of encumbrances; 
but it may be that a life-belt would help him considerably 
to reach the distant shore. So, too, it is altogether possible 
that the light of God’s Word—often derided as sectarian 
—may be an aid rather than a hindrance in the search 
for scientific truth. In view of the fact that the Bible is 
the infallible Word of God, and has something very def- 
inite to say respecting many objects of scientific research, 
and that man’s understanding is darkened by sin, and is 
subject to the power of error and of folly, it is highly 
probable, nay it is absolutely certain that, if all other things 
are equal, the investigator will get nearer to the truth, 
when he submits to the guidance of God’s Word, than he 
will, if he spurns the light of the divine revelation. 

(2) All the talk we hear round about us respecting 
unbiased research is largely misleading. ‘The highly, 
boasted neutrality in which the opponents of confessional 
Christianity glory, is little more than an illusion. It may 
be possible to maintain it in the collection of data or facts, 
but when it comes to the arranging, the systematizing, 
and especially the interpretation of these facts, the deeper 
principles of the investigator, his fundamental view of 
the world and of life, will immediately come into play and 
will, to a great extent, determine the final results of his 
investigation, the ultimate complexion of his systematized 
knowledge. The supposed neutral scholars cannot and do 
not maintain their neutrality, when they enter upon the 
deeper problems of life and seek an answer to the ques- 
tions, whence, how and why, or for what purpose. Their 
thinking is generally controlled by some current philoso- 
phy of life and history, by some pet theory of knowledge, 


SCHOOL’S REASON FOR EXISTENCE 135 


and in many cases even by a strong aversion to the truths 
of God’s special revelation. They are no more unbiased 
than those scholars who frankly admit that the Word of 
God is their guide also in their scientific investigations. 
They may boast of their broad-mindedness, but if they are 
really men of conviction, often prove themselves to be 
the narrowest of the narrow, intolerant of all those who 
do not agree with them in the deeper things of life. They 
may glory in their freedom from the tyranny of the creeds, 
but they have a creed as well as confessional christians 
have. The only difference is that their creed is unwritten, 
more individual, and therefore all the more subjective. 


(3) Now the preceding holds with respect to schools 
as well as individuals. There are no neutral schools, be- 
cause there are no neutral professors. Some schools have 
broken away from their creedal basis and glory in their 
academic freedom; but it is an idle boast. ‘Theoretically, 
they welcome to their faculties men of different and even 
diametrically opposed convictions, and permit them to 
teach the truth as they see it. But in actual practice the 
situation is often quite different. The so-called neutral 
schools generally develop into non-Christian or even anti- 
Christian institutions. Men of strong Christian convic- 
tions, who naturally reveal these in their teachings, are 
not wanted; but only those scholars are sought, who are 
ready to chime in with the already prevailing view of the 
world and of life. Birds of a feather flock together. In 
course of time every school that is worth while develops 
a certain definite character and reveals a well marked 
type. A school that stands for nothing in particular is 
just as insignificant as a man who has no definite convic- 
tions, will exercise just as little influence, and in course 
of time will lose all its prestige. A school that desires to 
be a real force in the educational life of the country, must 
of necessity take a stand either for or against the truth as 
it is revealed in the Word of God. How unbiased the 
educational institutions of our country are, became per- 
fectly evident when William Jennings Bryan launched 
his attack against the idol of the evolutionary hypothesis. 


(4) The modern tendency in the educational world 


136 SCHOOL’S REASON FOR EXISTENCE 


that refuses the light of God’s Word on the pathway of 
science, is simply a part of man’s revolt against God. It 
reveals the determined effort of man to emancipate him- 
self from God. It is man’s answer to the divine injunc- 
tion that he lead all his thoughts captive to the obedience of 
Christ; it is man striving for liberty, but losing himself in 
licentiousness. The great task of man, in all his study and 
research, is to think the thoughts of God after him, to find 
evidences of his intelligence and wisdom, of his compre- 
hensive plan and his exalted purpose, in nature and art, 
in history and experience, in fact, in all fields of mental 
endeavor. But man with his unaided powers is bound to 
fail in the endeavor. There are scientists and philosophers 
that scan the whole universe without finding a single trace 
of God. They find matter, energy, force, but not God. 
They speak of the Absolute, but deny that it can be 
known, so that it remains a term without a definite con- 
tent. Professor Sellars frankly says that we should banish 
the idea of God from our creeds, and that the term atheism 
should cease to be a term of reproach. It is only when we 
humbly allow ourselves to be guided, also in our scientific 
studies, by the special revelation of God that we can make 
some approach to the great ideal that we should constantly 
have before us, to find the presence of God in everything. 


In view of all that was said, it would be utter folly for 
our College to yield to the demands of the present day 
in exchanging its creedal basis for no basis in particular. 
The College would not profit by the transfer of its alleg- 
ianece. The principles to which our people dedicated it in 
the past, are still a sufficient reason for its existence. They 
are as good as any principles to which schools of learning 
have ever been devoted; and they are far better than those 
that are fundamental in many of the schools that are now 
suffering from creedophobia. In fact, our principles are 
sadly needed in the Church of Jesus Christ to-day, per- 
haps more than ever before to off-set the pernicious in- 
fluence of the doctrines of unbelief that have a strangle- 
hold on many of the schools of our land. Prof. Leuba of 
Bryn Mawr College published a book, The Belief in 
God and Immortality, in which he describes an investiga- 


SCHOOL’S REASON FOR EXISTENCE 137 


tion undertaken to ascertain the extent to which scholars, 
scientists and college students believe in these fundamental 
doctrines. He found that only 14 per cent of psychologists, 
18 per cent of biologists, 19 per cent of sociologists, 32 
per cent of historians, and 34 per cent of physicists believe 
in the existence of God; the number of those who accept 
the immortality of the soul being somewhat larger. The 
percentage of believers among the students is much larger 
in the lower than in the higher classes; and from 40 to 50 
per cent of the young men that leave college do not believe 
in a God who answers prayer. These figures represent a 
serious challenge to every Christian college, and show con- 
clusively that the principles we hold dear may very well, 
may still be an incentive for us to maintain a thoroughly 
efficient Calvinistic College. 


The Dangers That Threaten Our School. 


In the preceding we attempted to show that our people 
had good reasons for founding our School, both College 
and Seminary, and that we to-day have every reason to 
maintain it. And because the continued existence of this 
School is of the greatest importance and it is our sacred 
duty to guard the treasure that was entrusted to us, it is 
necessary for us to have an open eye for the dangers that 
threaten it as a Reformed, Calvinistic institution. 

(1) It may be well to mention the most important 
danger first of all, namely, the danger that our School 
will gradually lose sight of its distinctive ideal. The ques- 
tion was once asked, “Is Calvin College losing its dis- 
tinctiveness?” ‘I’o this query someone replied that there 
was a prior question, the question, namely, whether the 
College has ever been distinctive. Now, apart from wheth- 
er the questions were timely, our Seminary and College 
certainly have a distinctive ideal, and there is a danger of 
losing sight of this, of failing to approach it, and of losing 
what little distinctiveness the School may have had. Our 
ideal is a School in which all instruction is permeated with 
the religious spirit; in which all branches of study are 
taught from a strictly theistic point of view; in which all 
teaching is in harmony with the Word of God; and in 
which the principles of Calvin are loved and cherished, are 


138 SCHOOL’S REASON FOR EXISTENCE 


maintained, developed, and propagated, especially with 
a view to their relative application to modern life. There 
is no doubt that we are still far from the ideal. Our pro- 
fessors, and particularly our College professors, have an 
enormous task. They are called upon to do a great deal 
of pioneer work. 

We speak of the danger that our School will lose sight 
of the ideal, will fail to approach it gradually, and will 
suffer the loss of whatever distinctiveness it may have 
had. This is equivalent to saying that the professors may 
not continue to be sufficiently enthusiastic about the ideal 
to strive for it with all their might and to inspire others 
with love for our principles. ‘The danger to which we refer 
may not be imminent, but it is by no means imaginary. 
The question may be asked why this danger should be said 
to exist. A word of explanation is, therefore, in order. 

A persistent striving for any ideal we may have in life 
is usually to a great extent dependent on the encourage- 
ment we receive from others, on examples of the relative 
realization of such an ideal, and on the assurance that the 
ideal, when reached, will prove to be workable. Now our 
professors do not receive much encouragement in their 
endeavors from the American world in which they move 
from day to day. The great majority of educators speak 
of our ideal in derisive tones as harking back to the six- 
teenth century in its narrowness and bigotry. Even the 
sponsors of Christian colleges in our country do not, as a 
rule, feel for our specific ideal, viz. a Calvinistic College. 

To make matters worse, our own people are not as en- 
thusiastic about it as they ought to be. There is still a 
considerable number that does not appreciate the value 
and advantages of higher education. Others are perfectly 
satisfied with the instruction given in the tax-supported 
schools of our country, and in fact prefer it. Still others 
are thoroughly convinced of the necessity of Christian 
education, and are quite willing to support schools in 
which the Bible has a prominent place and the work is sanc- 
tified by prayer, but fail utterly to grasp the ideal and to 
see the great advantage of a Calvinistic school. Our pro- 
fessors, then, are not borne along on the crest of a mighty 
wave of enthusiasm. 


SCHOOL’S REASON FOR EXISTENCE 139 


Moreover, they do not see or hear of institutions for 
higher learning in our country in which their cherished 
ideal is approximately realized. They miss the inspiring 
influence which such examples would have. It is true, 
there are such schools in the Netherlands, but these are 
far away, are not as well known as the schools of our own 
country, and consequently can hardly serve as inspiring 
exemplars. 


In addition to all this the question often arises, whether 
the Calvinistic principles do not have merely academic 
value, especially in our country and in our age. Princi- 
ples, it is said, must approve themselves in practical life, 
Now it is often felt that, when the attempt is made to 
apply the Calvinistic principles to social or political life, 
they fail of the desired results, or bring results only on a 
small scale. As a general proposition this is not true. The 
truth is that our vision is often too narrow, and that we 
are too insistent on immediate results. History teaches 
so plainly that he who runs may read, that Calvinism has 
been a mighty and beneficent influence in the lives of many 
nations. But its moulding force is not always immediately 
perceptible. Moreover, it is always difficult to apply the 
principles of Christianity in an abnormal world. In many 
cases it will be found that the application can be only 
partial. It is particularly difficult to apply our principles 
in a country such as ours, in which Calvinists form but a 
small minority, where we miss the backing of a strong 
Calvinistic tradition, and where a philosophy of life pre- 
vails that is quite the opposite of our Calvinistic view of the 
world and of life. Consequently they who are looking for 
immediate tangible results—and this is characteristically 
American—are inclined to give up with the cry of despair, 
It does not work! 


In the past the ideal stood out rather clearly before the 
minds of a goodly number of our people, because they had 
carried it with them across the seas, or because they kept 
in close touch with the educational life of the Netherlands. 
But we are drawn more and more into the vortex of 
American life and are relaxing the bonds that connected 
us with the historical past of our fathers. Immigration 


140 SCHOOL’S REASON FOR EXISTENCE 


has been reduced to a minimum; interest in the Nether- 
lands is waning among the younger generation, from 
which our future professors will come; and the market for 
Holland’s Calvinistic production is growing smaller from 
year to year. In view of all this the danger is by no means 
imaginary that our educational ideal will gradually be 
lost in some vague generality. And yet with its passing 
our School’s real reason for existence will also pass. 


(2) The danger to which we referred in the preceding 
is really the one great danger that threatens our School; 
and those to which we call your attention in the sequel are, 
strictly speaking, only forms of the same danger. For 
practical purposes it is advisable, however, to call attention 
to them separately. There is a danger that our School 
will rest satisfied with the performance of a purely nega- 
tive task. It is quite evident that our people founded the 
School partly for the purpose of guarding our boys and 
girls against the pernicious influence of other educational 
institutions. This is practically equivalent to saying that 
the School should address itself to the task of counteract- 
ing the erroneous teachings of an unbelieving science and 
philosophy; teachings that are the stock in trade of our 
public institutions of learning, that are embodied in the 
most popular text-books, that are propagated in all kinds 
of scientific works, and that are often popularized in books 
and periodicals for the general public. 


Our young people, of course, do not and should not 
remain ignorant of these teachings, when they enter our 
own School, (a) because it is indispensable in a thorough- 
ly scientific course that account should be taken of the 
prevailing views on any given subject; and (b) since the 
text-books used are generally productions of the very 
schools that go counter to our distinctive views. From the 
nature of the case the minds of the professors are centered 
particularly on the things that are contraband among us; 
and the danger is by no means imaginary that they will 
teach the subjects entrusted to them just as they are 
taught everywhere else, except for the necessary criticisms 
of such views and theories as are in flagrant conflict witb 
our principles. 


SCHOOL’S REASON FOR EXISTENCE 141 


This certainly does not answer fully to the purpose of 
our School. In fact, this method gets us nowhere. If we 
spend our time in polemics, we are allowing the enemy to 
determine our course of action, and spend our strength in 
tearing down what others have built up, without substitut- 
ing something better. There is a danger that we shall try 
to exhibit our distinctiveness in just such negative work, 
because it is far easier than constructive work and requires 
less time, and particularly our college professors are called 
upon to teach so many hours that they have little time for 
truly constructive work. And, even if they succeed in 
substituting at certain critical points our own specific 
views for those that are generally accepted, this cannot be 
called entirely satisfactory. It is mere patchwork. It is 
hike applying external remedies to ulcers that testify 
to a diseased condition of the whole system, without at- 
tempting a radical cure. In the future development of 
our School the work of the professors ought to be so ar- 
ranged that they can find more time for really construc- 
tive work, for the independent study of each subject in 
the light of our principles. Only then will our School 
answer to the purpose of its existence. 

(3) Our School should also guard against the danger 
of substituting another ideal for the one our people cher- 
ish. It is possible to strive for a high rating in the academic 
world and for the resulting popularity to such a degree 
that the necessity of being distinctive is forgotten. Re- 
member that this is no plea for lowering the academic stan- 
dard of our School. This ought to be raised, if anything. 
It is merely a plea for putting first things first. Our School 
may reach the acme of academic success, and yet be a 
total failure. We rejoice in the fact that both College 
and Seminary have an excellent reputation in the great 
schools to which our students have gone for post-gradu- 
ate work, and naturally desire to retain this reputation. 
It will greatly help to increase the number of our students 
and to widen our circle of influence. Efficiency, popular- 
ity, extension, and ever increasing usefulness are very de- 
sirable. But in our passionate striving for these things 
we may lose sight of the necessity of being distinctive, and 
thus defeat our own purpose. We occasionally meet with 


142 SCHOOL’S REASON FOR EXISTENCE 


christians who seek to enhance their popularity in ever 
widening circles by adapting themselves as much as possi- 
ble to the modern complexion of life, and by keeping their 
distinctive tenets and practices carefully in the back- 
ground. Just so it is possible for a school like ours to gain 
in popularity, both with schools that are of an entirely 
different colour and with a goodly number of people out- 
side of our circle, by concealing as much as possible that 
fact that it stands for a view of life that is stigmatized as 
narrow and bigoted and mediaeval. It is not pleasant to 
be classified as a school that is hopelessly out of touch with 
modern life, and that is still lingering in the shadows of 
the sixteenth century. This is the form in which schools 
that endeavor to uphold the principles of God’s Word in 
every phase of learning and in every sphere of life, are 
subjected to the sufferings of Christ. And human nature 
shrinks from shouldering the cross. Even our School is 
not immune to the danger of trying to escape the odium 
of the cross by emphasizing broad scholarship and _ soft- 
pedaling the note of Calvinism, that ought to sound loud 
and clear. It should always be mindful of the words of 
the Saviour: “He that would save his life shall lose it; 
and he that loses his life for my sake and the Gospel’s 
sake shall find it.” 

(4) ‘There is a fourth danger of a somewhat different 
character to which attention ought to be called, to wit, the 
danger that our School will fail to receive the necessary 
support of our people. This pertains to the College rath- 
er than to the Seminary. There are several phenomena 
that would seem to justify our speaking of the danger: 

(a) A great number of our people is not yet sufficient- 
ly alive to the cultural duties that rest upon them as Cal- 
vinists. ‘They are Calvinists in doctrine, but are not en- 
thusiastic about Calvinism as a world-view and the enor- 
mous task which it imposes upon them. Certainly, they 
favor schools for Christian education, primary schools and 
high schools, because these minister directly to the relig- 
ious needs of their children. Institutions for Christian 
charity strongly appeal to their feelings and are gladly 
supported by them. But when they are asked to enlist in 
the cause of higher education, they demur. They have 


SCHOOL’S REASON FOR EXISTENCE 143 


little desire to help in the training of future doctors, law-_ 
yers, politicians, mechanical engineers, etc., and object to 
paying the paltry sum of three and one-half dollars an- 
nually for our School. And yet greater sacrifices will be 
needed, if we want to bring our College to full develop- 
ment. 

(b) ‘There are others who have an open eye for their 
cultural duty, and are quite willing to set their shoulder 
to the wheel and to support the cause of higher education, 
provided they may be reasonably sure that the instruction 
at our school will be of a distinctive character. They are 
heard to complain—whether rightly or wrongly, I cannot 
here seek to determine—about a lack of distinctiveness 
that dampens their ardor considerably. 

(c) On the part of some there is a desire to sever the 
tie between the College and the church. It is urged as a 
matter of principle that a college should be supported by a 
society. Yet it is quite generally felt that this principle 
is not compelling. There is no reason why a church may 
not maintain a college. The logic of the principle would 
not necessarily lead to the desired change. A far more 
compelling cause is the disinclination of a number of our 
pepole to continue their support of the College. But if the 
College is turned over to a society, it will in all probability 
at once lose the support of those who now give for it, either 
because they are taxed for it, or because the College is 
connected with the Seminary. 

But though there are dangers, we need not despair. 
God has signally blessed our School in the past; and we 
trust that, if we go forward in dependence on him, faith- 
fully performing our God-given task, He will crown our 
efforts also in the future. May our School prove itself 
worthy of the love and devotion of our people. May it 
ever be fully conscious of its high calling, increase in true 
efficiency for the work of the Kingdom, and take a manly 
stand amid the currents of unbelief that control the edu- 
cational life of our nation. And may our people continue 
to support it with a liberal hand, remember it constantly 
in their prayers before the throne of grace, and work for. 
it with diligent hands and devoted hearts. Then to the 
King eternal, immortal, invisible, the only God, will be 
glory and honour forever and ever. 








A Corner of the Faculty Room 


The School and Christian Education 


Professor J. G. Vanden Bosch 


leo cee LLE purpose of this article will, I believe, be 
eee Be best served by making a candid confession at 
ef [x 
(aes € be the very outset. Not only is honesty good for 
KWee) its own sake, it is also the best policy. I begin, 
then, by saying that, as far as we as a group are concerned, 
the idea of the free Christian school is an importation. 
The facts of history support this contention. Whatever 
kinds of schools may have flourished prior to the nineteenth 
century, certain it is that ever since the early part of that 
century the schools of this country have passed increasing- 
ly under the supervision of the state. Protestant Amer- 
ica felt that centralized control by the state was necessary 
to meet the needs of a country whose population was rap- 
idly increasing both by birth and by immigration. The 
controversy which raged about the middle of the century 
between Protestants and Catholics concerning the use of 
public money for educational purposes tended to establish 
firmly the principle that public money raised for purposes 
of education should be used exclusively for public institu- 
tions on the ground that the constitution demands abso- 
lute separation between church and state. Thus the whole 
trend of educational thought in America during the nine- 
teenth century was in the direction of strengthening the 
principle of centralized organization by the state. The 
parochial schools of Catholics and Lutherans and the 
sporadic independent schools of other bodies were regard- 
ed as foreign to the genius of true Americanism. They 
were tolerated in the belief that, being in the minority, 
they were harmless and would in course of time be swal- 
lowed up by the ever growing system of public schools. 
From 1847, thus history shows, many of the leading 
spirits in the Dutch colonies of Michigan, Iowa, and other 
states favored separate schools in which children of the 





146 SCHOOL AND CHRISTIAN (EDU GE TION 


covenant might be trained in distinctively Christian ways. 
This need not occasion surprise. If one of their motives 
for making America their new home was the specifically 
religious one of being permitted to serve God according 
to their deepest convictions, it is but natural that they 
would seek for their children an education in harmony with 
their faith. Besides, the covenant argument used in the 
old home land in defense of their educational views did not 
lose any of its validity on this side of the ocean. In a few 
centers, therefore, separate schools were organized. But, 
strange to say, they did not flourish. Even in the larger 
cities where conditions for their growth seemed favorable, 
they barely maintained a respectable existence. There 
was something that stood in the way of their develop- 
ment. The large amount of local control vouchsafed to 
each public school district and the Christian character of 
American culture during the greater part of the nineteenth 
century were forces which retarded the Christian school 
movement. How hard it is to convince the older ones 
among us who were products of the public school at a time 
when its character was in a general way still Christian 
only those know who have undergone a change of heart. 
The Christian school, therefore, as we think of it, is a 
transplanted institution, and had to be domesticated even 
among our own people. The process of domestication is 
by no means complete as yet. In places where there are 
separate schools there is still many a parent who does not 
make use of them for his children. Especially in rural 
communities the separate school is still an exception. The 
flexible character of our public educational system ac- 
counts for this. In communities where the population is 
homogeneous and in the main Christian, public schools 
reflect the character of the people who control them. I 
have in mind a district the board of which is composed 
entirely of Reformed people. This board was, upon in- 
quiry, assured by the proper official that it could make 
the instruction given positively Christian as long as no 
one in the district objected. With so much control ac- 
corded local districts, the tardy recognition of the neces- 
sity of separate schools can be very easily understood. 


SCHOOL AND CHRISTIAN EDUCATION 147 


Far from being opposed to Christian education or being 
indifferent to it, our people thought that the public schools 
were still good enough. 

What has favored the domestication of the Christian 
school among our own people during the last quarter of 
a century is the rapid secularization of our public schools. 
“Whatsoever a man soweth that shall he also reap” is a 
law which holds true in collective as well as in individual 
life. As a nation we had adopted the principle of exclud- 
ing religion from our schools, and the principle bore fruit 
after its kind. The aim at first was innocent enough. It was 
merely to exclude sectarianism from the state controlled 
schools, not to make them anti-Christian or irreligious. 
It was to make public education sufficiently flexible to 
insure the retention of a desirable amount of Christian 
material and influence, and at the same time sufficiently 
firm to carry out the spirit of the principle of complete 
separation of church and state. If some fifty or seventy- 
five years ago the proposal completely to banish the Chris- 
tion religion from the schools had been submitted to the 
people, I am sure it would have lost. However, as reli- 
gious faiths in the course of time became more diversified 
and differences became more pronounced, the principle of 
secularization, once adopted in a mild form, had to be en- 
forced with increasing consistency. The result inevitably 
was that, especially in certain places, the Christian in- 
fluence disappeared almost entirely from public educa- 
tion, a situation which at least to an extent must be held 
responsible for the sharp decline in the moral life of our 
nation. The rapid growth of unbelief and immorality, of 
modernism and lawlessness, of materialism and hedonism, 
acted powerfully to arouse our people to the dangers of 
secularized education and the need of separate schools. 
A bad situation does more to make people think than even 
the most beautifully consistent theory, however skillfully 
presented. 

Another factor which has helped to further the cause 
of Christian education is the intense propaganda made in 
its behalf, partly by influential immigrants, but more es- 
pecially by men who were reared in this country. Feeling 


148 SCHOOL AND CHRISTIAN EDUCATION 


that the Christian school was necessary, men who had 
caught the spirit of America and had begun to understand 
the genius of American history and of American institu- 
tions began to sponsor the school vigorously. In the effort - 
to make it respectable they put their shoulders to the 
wheel and exerted themselves to the utmost. They im- 
proved the material equipment, introduced English, raised 
the requirements of teachers, broadened the curriculum, 
and by doing so sought to secure wider support. ‘Their 
efforts have not been fruitless, for during the last two 
decades Christian schools, in respect to both number and 
quality, have made great progress. 

The period during which the Christian primary school 
scored its biggest triumphs is exactly synchronous with 
the period during which Calvin College saw its origin and 
developed to its present status. The college, which is an 
expansion of the literary department of the early Theo- 
logical School, is related to the entire cause of Christian 
education in the double manner of cause and effect: it is 
first of all the product of this movement, and, when once 
it was established, it in turn helped to further and 
strengthen this movement. All this is but the natural out- 
come of the Calvinist’s way of thinking about God and 
the world, of his outlook upon life. That outlook is thor- 
oughly religious; which means to say that it is God-cen- 
tered, proceeds from God and returns to God. The whole 
of life, from center to circumference and back from cir- 
cumference to center, belongs to God. Accordingly, he 
cannot help putting God at the very core of his thinking 
on so important a matter as education. For him it is a 
matter of course to base his education upon recognition of 
the fact that the child is a religious being, that the teacher 
is a religious being, that all truth in its relation to God is 
one, and that education should be preparation for the 
whole of life, for the future as well as for the present. 
This fundamentally religious outlook upon life, he real- 
izes, calls for a system of education which is Christian from 
the core outward and from top to bottom, all the way from 
the kindergarten to the university. And whenever the 
Calvinist discovers that the public schools do not and can- 


SCHOOL AND CHRISTIAN EDUCATION 149 


not approximate the requirements of this high ideal, he 
forthwith builds schools and colleges of his own. If the 
ideal of separate Christian schools is an importation as far 
as we are concerned, origin happily does not determine 
validity. If only the foundation principles are correct, 
what does it matter whence they derive? 

There were still other motives that led to the organizing 
of Calvin College. Ardent lovers of the Kingdom there 
were who with sadness of heart saw many of their sons 
and daughters who attended high school or college turn 
indifferent to the faith in which they had been reared. 
With commendable loyalty to Christ these parents wished 
to stop this defection, and forthwith they took practical 
measures to stop it in very deed. Our college is a living 
witness to their noble zeal. Again, it became evident that, 
if the Christian primary school had to depend upon un- 
trained teachers or upon teachers trained in public insti- 
tutions, it was doomed to failure. The conviction that 
without a thorough Christian thoroughly trained a good 
Christian school is impossible called loudly for the expan- 
sion of the educational program and for the organizing 
of a school where the teachers could be properly fitted 
for their tasks. Furthermore, the practical ideal of en- 
throning Christ as King in every walk of life, or to express 
it more concretely, of training Christian doctors, lawyers, 
journalists, and statesmen, also exerted a powerful in- 
fluence. Finally, there may have been not a few who 
favored the founding of Calvin College because they wish- 
ed by so doing to strengthen their own denomination. If 
this is true, we shall not blame them in the least. Undoubt- 
edly other denominational colleges owe their origin, at 
least in part if not wholly, to a similar motive. If different 
church groups have a right to exist, they certainly have the 
right to render their existence as secure as possible by 
so honorable a means as a Christian college. 

If one of the reasons for expanding Calvin into a full- 
fledged college was to give direction and firmness to the 
movement of Christian education, Calvin in turn has done 
much for the movement. It may not have measured up to 
expectations in all respects, it may not have entered every 


150 SCHOOL AND CHRISTIAN EDUCATION 


door of opportunity; nevertheless it has respectable 
achievement to its credit. Its faculty members have, all 
of them, been committed to the principle that in the edu- 
cation of our young people Christ and his Word should 
have first place. ‘To the extent of their ability they have 
defended their convictions. In the class room they have 
tried to set forth clearly and convincingly the truths of 
Christian theism, which in Calvinism finds its highest and 
most consistent expression. And pray, what would have 
happened to our primary schools if Calvin had not trained 
a large band of teachers? ‘Think of the cause of Christian 
education without Calvin trained teachers, and its _his- 
tory must have read far different from what it is today. 
The normal course of the old Preparatory School has done 
yeoman’s service. Still better service, it may confidently 
be expected, the new Normal Department, now in its 
third year, can with the help of God perform. Even 
graduates of Calvin College holding the degree of bachelor 
of arts are to be found teaching our children in the grades. 
The reproach of our having poorly trained teachers has 
been, we trust, entirely removed. And what Calvin has 
done for our Christian high schools and academies is self- 
evident. Without Calvin’s graduates, the existence of 
these schools would scarcely be thinkable. 


It would simply be unpardonable if in this brief sketch 
no mention whatsoever were made of the influence exerted 
by the Seminary. Its share in the growth of the move- 
ment for separate Christian schools is part of its glory. 
Its professors, through both the spoken and the written 
word, have always shown that the cause of Christian edu- 
cation in all its ranges is dear to their hearts. And what 
its graduates have done in a similar manner as well as by 
personal influence in the congregation, it is not easy to 
estimate. 


On the other hand, it should never be forgotten that 
reciprocal relations obtain between Seminary and College 
and the schools leading uv to the latter. Not to acknowl- 
edge that Calvin is beneficiary as well as benefactor would 
be ungrateful. By far the largest number of students 
enrolled in the College are graduates of our Christian 


SCHOOL AND CHRISTIAN EDUCATION 151 


secondary schools, and these in turn secure their recruits 
from the Christian primary schools. Of course, it is hard 
to say just what the attendance at Calvin would be if 
there were no such secondary schools to draw from; nev- 
ertheless, as things are, Calvin’s indebtedness is great. In 
view of the reciprocal relationship between all our insti- 
tutions of learning, a spirit of good will and the heartiest 
sort of cooperation should always be fostered. 


So much as to our achievements. However, the time 
for resting upon our oars has not yet come. There is still 
work a plenty for us to do. Propaganda among our own 
people is still to be made. There is always room for im- 
proving the quality of the instruction given. Courses of 
study which satisfy at once the Christian ideal and the 
needs of the times in which we live are still objects for 
which quest is made. Methods of teaching by means of 
which justice is done to the Christian ideal are not easily 
discovered. Perhaps a bit more of standardization would 
not be harmful to the best interests of our schools in gen- 
eral. Extension of the Normal Department at Calvin 
seems to be called for by its rapid growth. Finally, let 
us not forget that in a Christian school should be found 
text-books pervaded with the Christian spirit. 

If the task of further stimulating the cause of Christian 
education among our own people and of perfecting the 
schools be important, that of domesticating it in our nation- 
al life is still more so. It is a task of which we should acquit 
ourselves wisely and energetically. his we owe to our 
country, to our fellow men, to the cause of Christ in our 
land, to the universal validity and the majesty of our faith, 
and to our God. If we are convinced that religion should 
have a place in the very core of the educational process; 
that Christianity, though exclusive, demands all of life; 
that every citizen and taxpayer is entitled to having his 
religious convictions respected, and that this right can be 
vouchsafed to him only in free schools; then we should not 
be slow in trying to get the widest hearing possible for our 
VIEWS. Abstractly, a better solution of the educational 
problem is perhaps thinkable; as a matter of fact, no bet- 
ter solution than the one we offer has, as far as we know, 


152 SCHOOL AND CHRISTIAN EDUCATION 


been thought out. This being our conviction, we should 
by no means be afraid of letting others know about it. 
We should leave nothing undone in the effort to set forth 
its nature and extol its virtues. 


Our duty may be unmistakably clear, but can our ideal 
ever be realized? Will it ever meet with favor on the part 
of a goodly number of our fellow citizens? What are 
the chances of its being accepted by them? If ever we 
take ourselves seriously enough to make an attempt at 
propagating our cherished ideal, let us forearm ourselves 
against disillusionment by getting a correct understand- 
ing of the obstacles lying before us. Let us disabuse our- 
selves of the notion that our countrymen will be eager 
to adopt our point of view if only we succeed in making 
ourselves understood. Let us not be so naive or so fanat- 
ical as to think that, if not all our countrymen, at least all 
evangelical Christians will be eager to embrace our way 
of thinking. We shall have a hard time of it if we ever 
muster courage enough to talk free schools to those who as 
yet do not foster them. 


For, let it be clearly understood, most Americans with 
Protestant leanings have a very reverential regard for the 
public school. In their affections it holds a firm and prom- 
inent place. ‘To many, it seems more sacred than home or 
church. To some, it apparently is an abject of adoration. 
To point out the shortcomings in the practice and the re- 
sults of public education is permissible, but to attack the 
system as such and the foundation upon which it rests is 
not at all, or barely, tolerated. To have the courage to 
do so is to reveal oneself as un-American and by that very 
token undesirable, perhaps even dangerous to the common 
weal. All vie with one another in their devotion to the 
public school. They may be painfully aware of its de- 
fects; they may be dissatisfied with its results; neverthe- 
less they continue to defend it passionately, for they can- 
not erase from their hearts the conviction that public edu- 
cation is essential to the well-being of the republic. Ask 
your neighbor what he regards to be the most character- 
istically American of all American institutions, and in his 
reply he is almost sure to point to the public school. 


SCHOOL AND CHRISTIAN EDUCATION 153 


There are in the main two groups of people whose op- 
position we shall encounter: those who believe in a total 
separation between religion and education and those who 
believe that religion is a necessary factor in the educa- 
tional process. The first group is a large one; perhaps its 
adherents by far outnumber those of the second group. 
The ease with which it solves a very difficult problem very 
likely accounts for its size. Certainly the solution pro- 
posed is an easy one. Is not the denial of religion to a 
place in the curriculum of the school an easy way out of a 
perplexing situation? Religion, it is admitted, is an essen- 
tial part of life; no life would be complete without it; 
but it is purely a private matter. It has its seat in the 
emotions rather than in the intellect, and as such has a 
place only in the home and the church, not in school and 
college. In this theory we at once recognize the old dual- 
ism of Immanuel Kant between reason and faith, mind 
and heart, science and religion. At first blush one might 
be inclined to impute this view only to unbelievers, but a 
little experience soon reveals the fact that among those 
embracing it there is many a believer. Perhaps they who 
partition life into two compartments do so in the bland 
hope that by something like a spiritual osmosis religion 
will work its way into the rest of life. 


In the second group we discern two wings. Both be- 
lieve in the unity of life; both believe in the indispensable 
character of religion; both hold to the ideal of a Christian 
school in a Christian state; both are, therefore, unalterably 
opposed to banishing religion from the school room. But 
at this point their ways begin to part, and it is their con- 
ception of religion that makes them fall apart into op- 
posing positions. In the right wing are to be found the 
evangelicals. They are staunch patriots as well as staunch 
believers. They would have Christianity function in the 
affairs of state and in the school room not a whit less than 
in home and church. Acording to tradition and the usages 
of the past, America is a Christian nation, and in a Chris- 
tian nation there must be a Christian school. In their 
opinion, our schools have always been Christian. Adher- 
ence to the principle of the separation of Church and State 


154 SCHOOL AND CHRISTIAN EDUCATION 


means only the exclusion of sectarianism; no more than 
this. ‘This is the view held by the Christian Statesman, a 
periodical devoted to the application of Christian ideals 
to public life. This, too, was the conviction of so pro- 
nounced a defender of the faith as William Jennings 
Bryan, in whose thought the state and the state school 
stood for most of what is best in the organized life of man- 


kind. 


In the left wing are to be found the modernists, who, 
by their insistence that all of life should be religious, put 
many an evangelical to shame. In their thinking upon the 
educational problem they are not superficial, nor would 
they follow the line of least resistance. ‘They would scorn 
to adopt a solution just because it is easy. Regarding 
religion as central in life, they insist on introducing it 
into the education of our children. Our chief quarrel with 
them is that they have been so zealous in reducing Chris- 
tianity as to leave us nothing but morality, or a religion 
from which all that is essentially Christian has been elim- 
inated. Some of them are inconsistent dualists. In the 
matter of higher education they are firmly convinced of 
there being no unitary relation between science and reli- 
gion, the one having to do with the head, the other with 
the heart. In this way they seek to parry the blows of 
those who charge their science with being hostile to Chris- 
tianity. But no sooner do these same people enter the 
domain of primary and secondary education than all of 
a sudden they change about and become firm believers 
in the necessity of giving religion a central place in edu- 
cational practise. 


Right here it is pertinent to make mention of those who 
try to save the day for religion by schemes which make 
religious instruction run more or less parallel to the in- 
struction given in the day school. I have reference to such 
devices as the granting of credits by public schools for 
work done in some kind of Bible class, week-day schools 
of religion, the Gary plan, and others of a similar nature. 
If public schools are neutral, let them remain so; let par- 
ents give to their children knowledge of religion in other 
ways. Obviously, the assumption at the basis of all these 


SCHOOL AND CHRISTIAN EDUCATION 155 


schemes is that in carrying them out the unity of the edu- 
cational process is being maintained. 


These various groups represent the more formidable 
obstacles which any kind of propaganda for free Christian 
schools will have to encounter. No attempt should be 
made to propagate our views without thorough prepara- 
tion and without wise strategy. Unless we are thoroughly 
familiar with every wind of educational doctrine and 
practice that has ever blown, unless we are able to set 
forth the elements of our own educational philosophy so 
clearly and convincingly as to command the respect of 
those who are unacquainted with it, we had better do 
nothing. ‘he fanatical presentation of a half-baked philo- 
sophy does more harm than good. 

Thorough preparation also implies that we rid ourselves 
of the marks of our foreign origin as much as in us lies, 
and that we likewise rid our educational system of any- 
thing by which a stranger to it might be reminded of some- 
thing foreign. ‘l’o this end, we should make a close study 
of our history, of our institutions, and of our culture, so 
that, when our Christianity functions in us and through 
us, it does so in keeping with the genius of our national 
life without losing any of its characteristic features. If 
we are unwilling to do this, we might as well make up our 
minds to the fact that we are doomed to failure. A system 
of education which is incapable of being nationalized is 
not worth having. And a religion which cannot saturate 
such national ideals as are good without destroying them 
has no chance to become a source of power. 

Like good strategists we must also do a good deal of 
reconnoitering. Of every point of vantage we should 
make eager use. We must make unmistakably clear that 
a system of schools which, while it meets every legitimate 
claim of church, state, and society, respects the religious 
convictions of parents is fundamentally in harmony with 
the principles at the basis of our democracy. We must 
search history for precedents which favor what we try to 
do. We must point to our denominational colleges and 
academies which have always held places of honor in our 
national life, and make clear that, if a Christian training 


156 SCHOOL AND CHRISTIAN EDUCATION 


is necessary for those who are of college age, it certainly 
is equally necessary for our young children and adoles- 
cents. If there is any instance of separate primary 
schools which justified their existence by an appeal to 
their Christian character, we shall not be slow to take 
advantage of it in the justification of our views. 

While we are thoroughly preparing ourselves and play- 
ing the part of good strategists, let us work hard to make 
our own schools and colleges striking examples of what 
Christian faith operating in the field of education is able 
to do. By example we shall perhaps accomplish far more 
than by all our preaching. In view of the majesty of our 
faith the best is none too good. In as many ways as pos- 
sible must we demonstrate to the practical genius of our 
people the practicability of the free Christian school. For 
instance, the publication of text-books of a positively 
Christian character might do much to convince a skeptical 
or a hesitant public. 


For the rest, we shall have to play the roll of opportun- 
ists and watch developments in the educational world. 
The trend of recent events has been, in part at least, fav- 
orable to the cause of Christian education. Dire experi- 
ence seems to be the only means whereby even serious 
believers can be cured of the illusion that the public school, 
so long as the people are not of one way of thinking, can 
be either Christian or neutral. What has recently hap- 
pened in Michigan and Oregon has made people think as 
never before. And the Dayton trial with all its publicity 
must have shocked some good people who are going to 
heaven out of the complacency of thinking that majority 
decisions may be dangerous as well as safe. 

It is idle to speculate about the future. What direction 
developments will take in the field of education no one 
knows. <A great deal will depend upon the fortunes of 
orthodox Christianity, so much it is safe to say. Christian 
education flourishes only when people have a thoroughly 
unified Christian outlook upon life, when they love Christ, 
their Saviour-King, so consistently that they give Him 
and His Word first place in all of life. Perhaps the rapid 
growth of modernism and the gradual paganizing of mod- 


SCHOOL AND CHRISTIAN EDUCATION 157 


ern civilization will be a factor in causing serious children 
of God to think their position through and to arrive at 
greater clarity with respect to the fundamental implica- 
tions of the truths which they love and profess. The bane 
of most of our Christianity is the failure to adjust prop- 
erly nature and grace. But whatever the future may be, 
we stand committed to the task of domesticating the Chris- 
tian school. Our school, true to the convictions which have 
called it into being and have sustained it, will not be found 
wanting in doing its share. 


The School and Our Sacial Task 


The Reverend I. Van Dellen 





Bay word “social” is derived from the Latin 
SEN Kees “ 


ia 


Van used in a rather hazy, indefinite way. Like its 
PMs} cognate word “society,” it is very elastic. Our 
young people have their “socials,” in the newspapers we 
find a “Society Column,” one may be a member of various 
“societies, the Socialists proclaim a new “social order,” 
and many ministers preach a “Social Gospel.” 


In view of this varied usage, it is necessary to define my 
subject. If I were to take the term “social” in its broad- 
est sense, my paper might become like the ill-favored and 
lean-fleshed kine of Pharaoh’s dream—it might eat all the 
other subjects treated in this volume, and still remain as 
thin as a rail. 


In writing about our social task, I must limit myself to 
that sphere of life where man meets his fellow man as a 
neighbor. Hence I exclude the family life in the home, 
the political life in the state, and the ecclesiastical life in 
the church. Life in those various institutions also springs 
from the social instincts in man. It is not good that man 
should be alone, and hence God unites men in all those 
different domains. But when we speak of social life in 
general, we think of the organic life of the people as it is 
distinguished from life in its institutional form in the 
home, the state and the church. 

Social life taken in this sense comprehends everyone. 
Man belongs to human society nolens volens. It is not 
necessary that he be a citizen of the state or a church mem- 
ber in order to be a member of society in this broad sense 


SCHOOL, AND SOCIAL TASE 159 


of the term. Whenever two or three meet as fellow men, 
it makes no difference where or when or for what purpose, 
then there is social life. 

Often this life is organized, and then we speak of com- 
panies, societies, and the like, but social life does not need 
organized form to reveal itself. When children play on 
the street, when ladies spend a social hour over their tea- 
cups, when men eat their noon-hour lunch together in the 
factory, there is social life. And there is also social life 
when workmen unite in their unions to further their mu- 
tual social interests, or when manufacturers organize their 
companies, and form their associations. 


In view of this conception of social life, our social task 
is our duty toward our fellow men when we come in con- 
tact with them in the ordinary walks of life. ‘Thus under- 
stood, my theme remains broad enough. It permits us, 
for instance, to discuss the amusements of our so-called 
“socials,” to write about our societies, to follow the good 
Samaritan on his errands of mercy, to study the relation 
of the employer and employee, to inspect factories, and 
so on, almost ad infinitum. There is no lack of material. 


The happy occasion which has led to the writing of this 
article and the publication of this volume is the Fiftieth 
Anniversary of our school, Theological School and Calvin 
College. It has reached a milestone. For half a century 
the true Calvinistic principles have been taught in its halls. 
We will, therefore, first look back and see what our school 
has accomplished in the social sphere of life, and then try 
to outline how our school can so teach its students, and 
through them our people, that they may fulfill their social 
task according to the Word of God, to His glory, and to 
the benefit of our neighbors. 


Of the past little can be said—not because the influence 
of the school on the social life of our students and grad- 
uates has been negligible, but because this influence has 
not crystallized in public movements by which it might 
be gauged. The reason for this is twofold. 


In the first place, our people, and with them our school, 
have passed thru a period of transition. The process of 


160 SCHOOL AND SOCIAL TASK 


Americanization has kept us busy. Only recently have we 
felt ready to leave our tent and mingle with the great 
community to which we belong. 


In the second place, until lately Calvin was almost ex- 
clusively a training school for our ministers, and to some 
extent for the teaching staff of our Schools for Christian 
Instruction. Our chief aim was to cultivate shepherds for 
our own sheep and lambs. This undoubtedly was due 
mostly to our position as an immigrant people in our new 
fatherland. As long as we were dwelling in this country 
as pilgrims and strangers, it seemed safest to remain as 
much as possible within our own circles. As Calvinists we 
confessed that it was our task to glorify God in all spheres 
of life, but for the time being we thought it best to limit 
ourselves to drilling our own recruits in school and church. 
Probably the Dutch character also had something to do 
with this, and anabaptistic tendencies here and there may 
have emphasized this policy. 


In recent years, especially since the war, a marked 
change is noticeable. Our people are Americanizing rap- 
idly. Our school is growing into a full-fledged college 
where our young men study for various professions, and 
where even our daughters receive a higher education. 


It is interesting to compare the latest Alwmni Directory 
(see the Annual Catalogue of Calvin for 1920-21, p. 71 
ff.) with what The Banner of October 9, 1925, records 
about Calvinists at Ann Arbor, and what the first Alwmni 
Letter (Oct. 1925) relates under Alumni News. Ac- 
cording to the Directory an exceedingly small percentage 
of our graduates at that time labored outside the pulpit 
or the primary school room. The Banner article and the 
Alwmni Letter—both written only four years later—sur- 
prise us by mentioning a large number of graduates who 
teach or study elsewhere, or who have entered one of the 
professions or are preparing themselves for professional 
life. 

Seven men are connected with the faculty of the Uni- 
versity of Michigan at Ann Arbor, two of whom teach 
philosophy, an important subject. Several are studying 


SCHOOL AND SOCIAL TASK 161 


medicine, and there is hope that soon we may count among 
our medical doctors more men of the true Calvinistic type. 
Kven law, journalism, and engineering are being studied 
by some of our alumni. 

We rejoice in the scientific accomplishments of several 
of our young men. We thank God and take courage. It 
is our fervent prayer that these brethren may remain loyal 
to the principles they have learned in Calvin, and that 
they will become leaders who will teach our people by 
example and instruction how to fulfill their social task as 
Calvinists in our good and great country. 


True, their number is still small, but they may form the 
vanguard, and as a Gideon’s band may lead our armies 
to victory. Would it not be wise that they organize as a 
separate group, and keep in close touch with each other? 
A. magazine, in which they could publish the fruits of their 
studies and show each other the way to incorporate our 
Calvinistic principles into our American life, would un- 
doubtedly be helpful, especially to those who will follow 
in their footsteps. 


God grant that the man who will next write on “The 
School and our Social Task” may be able to record how 
they broke the ice and were instrumental in teaching our 
people how to serve their God as true Calvinists in all 
walks of life! 


But I am not thru with the past. There is one field of 
Christian endeavor in which our people did excel. I refer 
to philanthropy. It affords me great pleasure to present 
to you the good Samaritan, and to point out how, at least 
indirectly, Calvin was instrumental in promoting the 
great cause of Christian charity. The committee who re- 
quested me to write this article originally planned to as- 
sign to me another subject: “The School and Philan- 
thropy.” I, am, therefore, acting in full accord with their 
wishes when I dwell at some length on this subject, which 
is subordinated to my main topic. 

During the past twenty-five years, our people have 
done a great deal for their afflicted brethren. Bethesda, a 


162 SCHOOL AND SOCIAL TASK 


sanatorium for the tubercular at Denver, Colorado, and 
the psychopathic institutions at Cutlerville, Michigan, and 
Goffle Hill, New Jersey, are monuments of the mercy of 
the Reformed people. Thousand of dollars have been offer- 
ed for this work of Christian love. The donors—mostly 
men and women of small means—proved to be willing to 
sacrifice for these causes, and whenever a special appeal 
was made, the response was always prompt and generous. 

This is the more striking when one considers how much 
was done for our poor. The office of a deacon is far from 
a sinecure, especially in our cities. During the last quar- 
ter of a century thousands of dollars have been disbursed 
by our deaconates. 'To take one example: During the 
last decade the deaconate of Denver alone disbursed an 
average of twelve thousand dollars per annum. Now this 
deaconate has a peculiar position, because so many sick 
seek refuge in our mountain climate, and money is sent 
from all over the country to enable Denver’s deacons to 
support these afflicted brethren. It speaks well for our 
people that they not only take care of their poor at home 
but also contribute towards the needs of those in Denver. 

And then there are the homes for our aged, which flour- 
ish wherever founded, and our local and denominational 
missions, which heal the sick and provide for the down and 
out. We might also mention the liberal contributions 
made by our people in answer to appeals of governments 
and others to feed the hungry and clothe the naked at 
home and abroad. 


Indeed, it is surprising to note what our “kleine luy- 
den,’ who maintain their own churches and in many cases 
their own private schools, have done for suffering human- 
ity. By the grace of God it may be said of them: “Well 
done, good and faithful servants.” 

But has our School had anything to do with this activ- 
ity? Very much indeed! The first man who set the ball 
a-rolling was Prof. Dr. H. Beuker. In the Netherlands 
he had been closely connected with the wonderful institu- 
tions for the insane, the tubercular, the blind, the deaf, 
the dumb, ete., erected and maintained by our Reformed 
people. Soon after he landed on our shores he used his 


SCHOOL AND SOCIAL TASK 163 


influence to plead for Bethesda, in Maxwell City, New 
Mexico, which was the forerunner of the present Bethesda 
at Denver, Colorado. His example and his instruction en- 
listed his students, who became the pioneer workers 
among us for the cause of Christian charity. 

Our ministers always have been the chief promoters of 
Christian philanthropy. The parsonage became a haven 
of refuge for the agents of our societies for institutions 
of charity; and our pulpits, assisted by our denomina- 
tional press, taught our people to sacrifice for the afflicted 
and the poor. This was due largely to the training our 
boys received in the halls of Calvin. Our professors under- 
stood that it is “more blessed to give than to receive,” and 
that the merciful are blessed. It was impressed on our 
future ministers that there is a priestly office in the church, 
and that Christians in general must show in their daily 
conversation among their fellow men that Christ, the 
merciful High Priest, was formed in them. While con- 
demning fraternal oath-bound secret societies, organized 
in part for the mutual benefit of their members, the school 
stood four-square for Christian charity, and taught us how 
to combat the monster of lodgism by Christian love for 
those who need our help. 


So much for the past. 

I will now proceed to discuss the social task to which 
we are called. 

In speaking of the great influence of colleges in our 
day, Prof. B. K. Kuiper, in his book Ons Opmaken en 
Bowwen, remarks: “De college ziet zich een prachtige 
gelegenheid geopend om niet alleen onderwijzend op te 
treden, maar ook om te worden het bezielend centrum 
voor de gedachten en idealen van onzen tijd.” * 

Very true, indeed. The college has wonderful oppor- 
tunities, and our college—Calvin—possibly has even 
greater opportunities than colleges in general. In teach- 
ing the right principles which should guide us along the 





(1) “The col'ege has a splendid opportunity not only to assert itself edu- 
cationally, but also to become the envitalizing centre for the ideas and ideals 
of our day.”’’ 


164 SCHOOL AND SOCIAL TASK 


many avenues of social life, in trying to show us the way 
to solve our social problems, and in setting the example, 
Calvin may be a beacon light for us while we try to find 
the right direction on that wide and often stormy sea of 
social life. 


We should be able to point to Calvin as our Alma Mater 
as Solomon in his Proverbs points to father and mother, 
and to say to the student in particular and to our people 
in general: “My son, hear the instruction of thy father, 
and forsake not the law of thy mother; for they shall be 
an ornament of grace to thy head, and chains about they 
neck,© 


We expect Calvin to train our leaders, who will blaze 
the trail for us, and who, as officers in the army of our 
King, will show us by their example and by their instruc- 
tion how to build like the men of Nehemiah with the sword 
girded by the side. Calvin must give us the smiths of 
Israel, so that we may fight the Philistines with their own 
weapons, and have implements to till the soil and sow the 
good seed. 


Calvin stands for certain principles which must per- 
meate our social life. The name Calvin indicates this. Our 
school was erected by the issue of that great reformer of 
Geneva, who was concerned about the affairs of men in 
general, and who taught his followers to live and to labor 
coram Deo, as in the presence of God, and to His glory. 


Permit me first to mention a few of those great Calvin- 
istic principles. Of course, I will make no attempt to be 
all-inclusive. ‘This article is not intended as an outline of 
Reformed sociology. All I wish to do is to present some 
of the fundamentals for our social life, especially in con- 
nection with the problems which face us as a people. At 
the same time we will see what our task is, and how our 


school may be of service to us in performing our social 
duty. 


Social life spells relationship. It means relationship be- 
tween man and man. The character of this relationship, 
is determined on the one hand by man’s relation to his 
Maker, and on the other hand by his relation to God’s 


SCHOOLRAND, SOCIAL (TASK 165 


creation, especially the earth, which God has given man 
for a dwelling place. 

One of the most illuminating texts in the Bible on this 
subject is Acts 17:26, “And hath made of one blood all 
nations of men for to dwell on all the face of the earth, 
and hath determined the times before appointed, and the 
bounds of their habitation.” This word, spoken by the 
Apostle Paul on Mars Hill in the ancient city of Athens, 
should especially interest us who are thrown with many 
other nationalities into the great melting pot of the new 
world. “Made of one blood,” called “to dwell on all the 
face of the earth,” and living here among all kinds of peo- 
ple according to the good pleasure of Him who “hath de- 
termined the times before appointed, and the bounds of 
their habitation.”” This text should appeal to us Amer- 
icans of the Calvinistic type, even though we live twenty 
centuries after it was written. 

It is well for us to emphasize in our days of unbelief 
the first article of our Creed: “I believe in God the Fath- 
er, Almighty, Maker of heaven and earth.” This great 
truth should be our starting point. That is what the Apos- 
tle Paul states first when addressing the men of Athens. 
He speaks of “God that made the world and all things 
therein.”” And he applies this in a special way to the crea- 
tion of man. He calls man “God’s offspring.” Man is 
made in God’s image. 

This is one of the fundamentals which should be taught 
plainly and clearly in the halls of Calvin. As soon as we 
lose sight of this great fact, we drift as nearly all colleges 
do. With all the power in us we should proclaim this basic 
truth, and oppose all theories and apotheoses of “evolu-— 
tion.” 

On this foundation we must build our sociology. Here 
we learn that man, made in the image of God, is worth 
more than all the material treasures of the world. Much 
might be said on this great subject. Just think, for in- 
stance, of the immortality of the soul, and the incarnation 
of the Kternal Word. What I wish to bring out is that 
we must treat the neighbor according to his nobility. We 
must respect and honor him for God’s sake, whose off- 
spring he is, and whose image he bears. 


166 SCHOOL AND SOCIAL TASK 


The life of man is most precious in the sight of God. 
“Whoso sheddeth man’s blood, by man his blood shall be 
shed, for in the image of God made he man.” Gen. 9:6. 

The Levitical laws are very instructive for our social 
life. Think for instance of that typical command, which 
has a world of meaning for our industrial life: “When 
thou buildest a new house, then thou shalt make a battle- 
ment for thy roof, that thou bring not blood upon thine 
house, if any man fall from thence.” Deut, 22:8. 

Think in this connection of child labor as found in many 
industrial centers of the world, especially in China, of 
social laws for workmen, of care for the sick and aged, 
and the like. Never think of man or act toward him as 
if he represents just so much value in muscle and brain 
only. 

Man, made in God’s image, has certain inalienable 
rights. Each individual has his Magna Charta, as has 
also each social group. We protest against the principles 
of Socialism, because we want to maintain the God-given 
rights of individuals and of social groups against the des- 
potism of an all-powerful state. Calvinism has always 
stood for civic liberty because in the last analysis it bows 
only for God, and subscribes to the words of Peter: “We 
ought to obey God rather than men.” (Acts 5:29.) Hence 
Calvinism has always been the cradle of liberty. 


Our School is small compared to many institutions of 
learning in our country, but if we continue to stand firmly 
on the first article of our Creed, we will continue to be a 
great blessing to this “sweet land of liberty,” and we will 
be a power for good in its social life. 

Closely related to this aristocracy of man is the true 
democracy. ‘Taking the expressions in their right sense, 
we believe in the “fatherhood of God” and the “brother- 
hood of man,” for we are God’s offspring, and He hath 
made of one blood all the nations of men. 

There are all kinds of differences between man and man, 
especially in our country. We find here representatives 
of nearly all the nations of the world. White and black 
dwell in the same place, and the red man is our neighbor. 
“The rich and the poor meet together; the Lord is the 


SCHOOL: AND SOCIAL TASK 167 


Maker of them all.” (Prov.22:2). We have no nobility as 
in the Old World, but there is among us an aristocracy of 
mind and of money. Some receive ten talents, others only 
one. We have our tenements and our humble cottages, 
and also our “four hundred.” But after all, we are all of 
us akin. God hath made us of one blood. 


There is a tendency nowadays in this our land of the 
free to be clannish, trying to avoid all association with the 
Jew, the negro, and the Catholic. Thousands claim that 
they are one hundred percent American, and look down 
upon others who do not make a show of their Americanism 
as they do. Other thousands unite in secret societies, and 
their leaders boast of titles which often sound blasphe- 
mous, and always are ridiculous. All of this is very. un- 
American. There is no place in our democracy for “Grand 
Dragons,” “Potentates,” and the like. 

Our school stands for true democracy. Calvinism al- 
ways did. Think of the Geneva of Calvin, of the Dutch 
Republic, and of our own United States—all born of and 
founded on true Calvinistic principles. In the Reformed 
church the noblest aristocracy—the Kingship of Christ, 
the only ruler in the church—is linked with true democ- 
racy, as indicated by our presbyterian form of church gov- 
ernment. We fear all hierarchy, and for this reason we do 
not want bishops. 

If our school continues to maintain these great princi- 
ples of our fathers, always considering that we are all of 
one blood, it will be more American than many of the so- 
called “one hundred percent Americans,” though the hy- 
phen may remain with us. It will teach by its example as 
well as by precept how we must love the neighbor as one 
through whose veins courses the same blood as through 
ours. And this will have an influence for good on all 
the social relationships of our people. 

Let us now turn once more to Acts 17:26. God wants 
men to dwell on all the face of the earth, and has deter- 
mined the times before appointed, and the bounds of their 
habitation. 

Many thoughts may be derived from this statement of 
the Apostle Paul. God wants men to dwell on all the face 





168 SCHOOL AND SOCIAL TASK 


of the earth. In other words, we must not attempt to fol- 
low the example of the builders of the Tower of Babel. 
It is absolutely according to God’s will that our fathers 
settled in this new world, and that our people are scat- 
tered all over these United States. 

God has a purpose in letting man dwell on all the face 
of the earth. He wants him to labor in the sweat of his 
brow and thus to subdue the earth. God crowned him with 
honor and glory and gave him dominion over all the works 
of His hand. Ps. 8 and Gen. 1:28. 

Man is called to work. He is obliged to contribute his 
share to the common weal. God hates and punishes lazi- 
ness. See what the wise King Solomon writes about this 
in his Proverbs, which book enlightens us in so many 
places about our social task. 


And in order to dwell on all the face of the earth man 
must multiply. God instituted marriage, and Scripture 
calls blessed those parents who have large families. Neo- 
Malthusianism stands condemned in the sight of the most 
holy God, and so does the divorce evil of our country. 

In this connection, one may also speak of property, 
for God gave the earth unto man to possess it. Here many 
questions arise. What is property? May we possess it? 
How must we use it? Here we touch upon many impor- 
tant subjects, such as stewardship, wealth, luxury, wages, 
philanthropy. 

The value of time is also closely related to the value of 
the material things of life. ‘Time is one of the greatest 
gifts of God. How do we spend it? How are we using 
the hours given for recreation? What about our amuse- 
ments and our so-called “socials?” Very few Christians 
seem to know how to entertain company pleasantly and 
profitably, and how to give a proper program on public 
occasions. Here is a field where one of our leaders might 
blaze the trail by showing our young people what Reform- 
ed ethics demands of us. It should be evident that we do 
not belong to the world, and at the same time that we 
know how to enjoy ourselves. 

Finally, to return once more to Acts 17:26, “God has 
determined the times before appointed, and the bounds of 


SCHOOL AND SOCIAL TASK 169 


their habitation.” A beautiful thought, full of sugges- 
tions for our social life. Man settles somewhere of his own 
free will. Especially in our days people move incessantly, 
often for the slightest reason. Some even live on wheels. 
And still this is in God’s providence. It is not arbitrary 
that we dwell in a certain neighborhood or country. The 
hand of God is behind it. He directs and guides us in 
ways we cannot fathom. In His eternal counsels He de- 
termined where we should live, and who should be our 
neighbors. 

This is taught by our school. The Calvinist emphasizes 
God’s sovereignty. “The counsel of the Lord standeth 
for ever, the thoughts of His heart to all generations.” 
Ps. 33:11. Arminianism and Methodism flourish in our 
country. The masses ridicule predestination in whatever 
form it is preached. Humanism triumphs in our day and 
in our country. And especially here Calvin has a great 
calling. The doctrine of election should remain the cor 
ecclesiae of our theology. The beautiful confession of our 
Heidelberg Catechism about the providence of God 
(Lord’s Day 10) should be our lode-star in social life. 
We should firmly believe that “all things come not by 
chance, but by his Fatherly hand,” and that “all creatures 
are so in His hand that without His will they cannot so 
much as move.” 

Then we will understand that God has placed us in a 
certain community, and that he did it for a purpose. We 
will feel a responsibility toward our neighbors, both in 
regard to their spiritual welfare and their civic life. The 
Calvinist is far from the “mydinge” of the Anabaptist. 
He does not want to be like the monk, who withdraws 
behind thick grey cloister walls. He is interested in the 
troubles and difficulties and problems of his community. 
He wants to share the burden with his neighbor. As a 
church member he joins the band of those who are of the 
same faith with him. He does not believe in a community 
church. The church is the society of believers. It should 
be separate. But he believes in community life, and wants 
to fulfill his task in social life to the glory of his God, and 
to the welfare—also the material welfare—of his fellow 
men. 





170 SCHOOL AND SOCIAL TASK 


These are some of the great leading principles which 
we expect Calvin to teach and to inculcate in our people. 
In doing this, the school will help us solve the many prob- 
lems which we as a Reformed people must face in our 
social life. 

Our social problems are not the least of our troubles. 
Often they perplex us. I have already mentioned a few 
of them and I will enumerate a few more. 

There are the difficulties we encounter in our social in- 
tercourse (ons gezellig verkeer). This crystallizes itself 
largely in our societies, and in our programs. The church 
building, as a rule, is the meeting place. Our newer 
churches have their kitchens and banquet halls, and good 
use is made of the church parlors. Now those societies and 
socials may be of great educational value to our people, 
especially to our young men and maidens. There they 
see each other at their best and become acquainted. The 
society is the only school which many attend after gradu- 
ation from the grammar grades. 

But are we conscious of the principles which should 
guide us in this respect? Think, for instance, of the rela- 
tion of the church to those societies. Are those societies 
conducted as they should be? We should not just drift, 
but should follow a well-defined course. This is of the 
utmost importance. The trouble is that we began by copy- 
ing Dutch life and that we frequently forget that we 
should adjust ourselves to conditions as we find them in 
America without losing our characteristics as a Calvin- 
istic people. 

Then there are the problems of style and amusements. 
We do not want to wear a separate garb like the Men- 
nonites, and still we must be different. We may not be 
conformed to this world, and at the same time God placed 
us in the world to live our lives here. Where should the 
line be drawn? What about some of the games played 
in many of our homes? What about the movie, the concert 
hall, and the radio? ‘Temptations surround us on all sides. 

In a recent issue of The American, a magazine read by 
many in our circles, there appears an article entitled 
“What my religion means to me,” written by Edward 


SGHOOELANDSSOGIAL) TASK 171 


Guest, the home poet, who in some respects can be com- 
pared to our Vader Cats. In addressing his son, Bud, 
Guest says of the value of faith: “You would be a better 
fighter (prize fighter) for your faith. The good men in 
all trades and all professions, and in all places, have a 
religion. They don’t all go to church, even on Sunday. 
They go to baseball games and theatres and dances; they 
play cards,” etc. Still, according to Mr. Guest, they are 
good Christians, because they believe. What they believe 
does not seem to be of much concern. This confession of 
faith is typical of our times, and it is proclaimed in our 
homes by the daily paper, the magazine and the radio. 

I might also write about the mooted question of mem- 
bership in trade unions, of the relation of man and woman, 
of woman suffrage, of the divorce evil, of prohibition, and 
of a great many other things. 


We are living in a new day. Think of all the inventions. 
Our fathers did not know of the auto, the radio, and many 
other things, which make for our comfort and convenience, 
and brighten our lives, but also tempt us sorely. The new 
day brings new problems. We are passing through a per- 
iod of transition in more than one respect, and it takes 
great wisdom to steer the ship through the breakers. 

We need guidance. We need leaders in all walks of 
life, and we expect Calvin to train them for us, so that we, 
and the generations which follow, may learn from those 
leaders, trained in our school, how to fulfill our social 
task as true Calvinists. 

In order thus to serve our people, the school must keep 
abreast of the times. Calvin should be deeply interested 
in what is going on in the world round about us. She must 
not lecture on these social principles in an abstract, dry- 
as-dust way, which may task the student’s brain but which 
leaves his heart cold. The student must be placed in the 
midst of this struggling, suffering world, and must be so 
impressed. and inspired that his heart burns within him, 
and that he longs to perform his social task to the glory 
of God and to the benefit of his fellow men. This does 
not exclude theoretical knowledge. Much knowledge is 
essential. We often grope in the dark because we do not 


172 SCHOOL AND SOCIAL TASK 


know the history of certain phenomena, and are ignorant 
of the real conditions. 

Finally, thoroughly to prepare our students for their 
social task, our school must cultivate true Christian char- 
acter. We often forget that our characters must be sanc- 
tified. What we sorely need is Christian culture. Not cul- 
ture in the sense in which 'Tolstoi uses the word when he 
speaks of the “cultured crowd,” not the culture of the man 
who ridicules religion and boasts of his intellect, nor the 
culture of the powder-puff and the polished finger nails. 

When I speak of culture I think of the culture of the 
heart, which shows itself in our relation to our fellow men. 
We must learn to live our Christian ethics, so that it is 
apparent in our mutual relationships. The life at the 
school should set an example in this respect. Then the 
school will have its share in creating the home beautiful, 
and in solving our social problems; then the school wiil 
teach us by the example of its graduates how to treat each 
other as Christian gentlemen and ladies, even when we 
differ in opinion, and how to debate with each other in 
public; then our students, by the grace of God, will show 
in their daily conversation that they not only understand 
the principles so dear to us, but that they also have learn- 
ed to embody those principles in their personal lives; then 
they will become beacon lights in our Christian communi- 
ties and for the circles in which they move, proving by 
their very lives that they love their fellow men for the sake 
of their Heavenly Father, and for the sake of their 
Saviour, who gave Himself for them. 





A View within the Gymnasium 





The Dining Room in the Dormitory 


The School and Missions 


The Reverend John Dolfin 


mo OUR Alma Mater, The Theological School 
and Calvin College at Grand Rapids, Michi- 
P< | gan, celebrates her semi-centennial it is in every 

SACAS way fitting to call attention to the above named 
subject. Whereas missions is a matter of vital importance 
to the church, and whereas, according to our fathers, the 
heart of the church is the school, therefore very naturally 
the relation of school to missions or of missions to school 
becomes a subject for sincere consideration. ‘That we have 
the great privilege of living in an age presenting ever 
higher educational advantages as well as an age of most 
extensive missionary activities need not be said. Such 
is self-evident to everyone who reads and observes. 

In every city, village and hamlet throughout the whole 
of our land educational facilities are being multiplied and 
everywhere constantly better equipment is being intro- 
duced. While in former years a partial grammar school 
education was all that was obtained by the great majority, 
to-day a full high school course is practically the privilege 
of all, and in the near future very few of our sons and 
daughters will be satisfied with anything short of a college 
education. As to religious training we rejoice to see the 
same reaching out after better things. The former average 
Sunday School instruction is no longer considered suf- 
ficient. Better rooms are being provided, more adequate 
equipment is being introduced, and week-day as well as 
vacation Bible schools are being founded in order to find 
time and opportunity for giving added instruction. In 
the beholding of these signs of our day, we are happy 
that superstition and emotion are making way for in- 
tellectual training and we pray that the Holy Spirit’s 
favor may rest upon these efforts and that He may deign 
to work in and through them unto the honor of our God 
and to the advancement of His cause. We especially, as 





SCHOOL AND MISSIONS 175 


Reformed churches, ought to see in these efforts a verifica- 
tion of our faith in the methods already introduced by 
our fathers. 

And as to missions! If ever in the history of Christian- 
ity then assuredly to-day it is realized that the Christian 
religion is missionary and when it ceases to be missionary 
it also ceases to be Christian. The very last command of 
our Lord and Master, when He was ready to ascend to 
the place of honor and authority at the right hand of His 
Father in glory, embraces that greatest of all commissions, 
reading according to Matthew: “Go ye therefore and 
teach all nations, baptizing them in the name of the Fath- 
er, and of the Son, and of the Holy Ghost; Teaching them 
to observe all things whatsoever I have commanded you; 
and lo, I am with you alway, even unto the end of the 
world.” 

We glory in the fact that our pioneer fathers had this 
commission of Jesus in mind and heart when they went 
forth from their native land to hew for themselves new 
homes in the virgin forests of Michigan. Neither will we 
ever forget that the leaders and people of our own church 
in the days of its infancy sought by different ways and 
means to keep alive the desire to have a part in the propa- 
gation of God’s truth among the heathen. As children of 
such forbears we cannot but be interested in the fruition 
of this sincere desire as it may be learned from a perusal 
of the history of our church and school. 


It is a self-evident fact to all who study the history of 
our church that during the years before the founding of 
the school it was simply a question of “to be or not to be.” 
It was indeed a hard struggle for existence. We cannot 
but admire the faith, the courage, the dauntless persist- 
ency of those that stayed by the ship during these many 
and terrific storms that arose to destroy it. The disap- 
pointments and the heart-aches must have been many. 
Now, it was a leader that failed and forsook the church; 
again, some of the outstanding members weakened and 
gave up the struggle. Fightings within and strife with- 
out, and a failure of the friends and brethren across the 
sea to understand. No support whence it might be ex- 


176 SCHOOL AND MISSIONS 


pected and looked for. Ah! those were hard and difficult 
times and we children of such fathers should never forget 
them but ever hold them in high esteem. That there was 
no thought of training and sending out missionaries of 
our own during those years goes without saying. While 
there was a dearth of ministers at home to gather the 
churches and to minister unto them there could be no 
thought of sending out missionaries beyond the borders 
of the home field. Almost every educated minister was 
called upon not only to serve one or more churches but 
also to prepare others for the gospel ministry. ‘The train- 
ing of these men was of necessity very primitive, but great - 
were the things they were able to accomplish by the grace 
of God. It was however a great day! A hey-day! A holy 
day! A red-letter day! The fifteenth of March, 1876, the 
birthday of our School. 


We divide this subject into three parts: 
I. The Past. 1876-1901 
II. The Present. 1901-1926 
III. The Future. 1926- 


I. The Past. 1876-1901 


The primary purpose of the fathers in founding the 
institution which to-day is known and honored as ‘The 
Theological School and Calvin College was undoubtedly 
to provide the church with ministers. ‘This must especially 
be kept in mind when we review the history of the first 
quarter century. During this period only they who felt 
called to the ministry, were welcomed to the instruction 
given. For the greater part the faculty also consisted of 
men who had not had the privilege of any special training 
for a Professorship but who were called forth from the 
active ministry in the church to take upon themselves the 
preparing and training of others for work in the Lord’s 
vineyard. This is probably also the reason for the evident 
fact that although these men trained and sent forth during 
this first period could not be classed as scholars in an 
academical sense, yet they were men of great ability in 
the practical ministry. Through them the Lord has been 
pleased to lay a strong and solid foundation upon which 


SCHOOL AND MISSIONS 177 


the younger and more scholarly men of the present day 
may now continue to build. It is therefore readily un- 
derstood that not much was done during the first period 
to provide the church with men trained for specific mis- 
sionary activity among the heathen. 

One phase of missions however was not overlooked but 
stood out prominently during this time, namely, the work 
at home among the scattered ones of our own people. 
From different sections of our land there continually came 
requests to the Home Missions Committees of the various 
Classes to send men to gather and organize churches. 'To- 
day, some who forget the past and who seemingly do not 
understand that this enlarging and strengthening of the 
Home Base is one of the most important factors in mis- 
sions, scoff at and scorn this kind of work and would deny 
it a place in the missionary program, sneeringly designat- 
ing it “church extension.” Without taking time and space 
to refute this erroneous classification we would only refer 
to the fact that all missionary activity both at home and 
abroad, whether it be among our own people who have 
drifted away and become scattered or whether it be among 
those who have as yet never heard the name of Jesus, has 
as its purpose church extension. Our catechism teaches— 
Lord’s Day 21, Question 54—“The Holy Catholic Church 
comprises or is made up of the chosen unto eternal life, 
agreeing in true faith, gathered, defended, and preserved 
by the Son of God from the beginning to the end of the 
world out of the whole human race.” Certainly in the light 
of this it will be hard to deny that all missionary activity 
is church extension. 

We are thankful that our church leaders of the passing 
generation had an open eye for this important work. 
Realizing that the church was as yet too weak, both as to 
numbers and as to financial strength to send forth mis- 
sionaries to foreign shores, they concentrated their efforts 
upon the home field and called upon the school to provide 
them with men for home missions. In order to obtain men 
willing to give themselves for this work different schemes 
were proposed. Some would grant free tuition to mission - 
ary students, others would make still greater inducements 


178 SCHOOL AND MISSIONS 


in the way of financial assistance, while others favored a 
compulsory service in the home field for at least one year 
by all those who had received Classical assistance in their 
ministerial training. All these efforts failed hcwever to 
bring the desired results and the number of men giving 
themselves for this important branch of work always re- 
mained small. We are convinced, however, that, if there 
had been more of a missionary spirit at the institution and 
if those students who possessed and manifested to some 
extent at least an inclination toward definite missionary 
service had been encouraged rather than discouraged, the 
number of workers in the home field during these years 
might have been appreciably larger and to-day the boun- 
daries of the church might have been more extended. Be 
that as it may, we rejoice in the fact that the few who did 
undertake the work were privileged to extend the church 
from coast to coast. 


During the latter part of this first period the longing 
also became more and more evident to take up work among 
those who were not of our own household. However, there 
was little unanimity of opinion. Some desired to remain 
within the borders of our home-land, while others were 
determined to go abroad. Those who wanted te remain 
within the United States had their minds set upon work, 
either among the millions of blackmen in Dixie, or among 
the thousands of neglected redmen upon the reservations 
in the south-west. hey who desired to go abroad were 
especially influenced by the presence within our ecclesias- 
tical circle at that time of a Persian who was speaking 
everywhere in our churches about the great need of his 
people and of the open door his native land offered for the 
gospel. During these years we find enrolled among our 
students a couple of our own men presumably preparing 
for missionary work, without any definite field in view 
however, but also this Persian preparing to return as mis- 
sionary to his own people, provided the church would send 
him. Others out of our circle desiring definite missionary 
service had in the mean-time enlisted and had been sent 
out by other churches. Finally, the Synod comes to a 
definite decision and adopts as its first field of activity 


SCHOOL AND MISSIONS 179 


among non-christians, the Navajo people of the great 
Southwest. Some were delighted with this decision, while 
others were disappointed, but the whole church rejoiced 
when during the fall of 1896 the first men, prepared and 
trained by our own school, were sent forth to bring the 
gospel to the American Indian, steeped in superstition 
and idolatry. And even before this first period comes to a 
close, the church has the pleasure, privilege, and honor of 
sending into that field during the closing months of 1900 
one of her sons, entirely prepared and trained in her own 
school, who by his indefatigable and persistent study of the 
Navajo language has been called a “Cadmus to the Na- 
vajos.” ‘To-day he is recognized as an authority on that 
most difficult tongue. He has not only honored himself 
but also his Alma Mater by this effort to know the lan- 
guage of the people unto whom he was sent to make 
known the precious name of Jesus. 

This first period of twenty-five years, which we have 
designated—the Past, is not devoid therefore of interest 
on the part of our school to the cause of missions. AI- 
though the mission spirit, as such, was confined to and 
manifested itself only in a very small number of the stu- 
dents, yet, the very fact of their entering upon the work 
paves the way for the awakening and the developing 
of a new period, which we call— 


II. The Present 1901-1926, 


Immediately at the beginning of this second period in 
the history of our school we find Classis Grand Rapids 
West petitioning the Synod of 1902 to make arrange- 
ments for the introduction of specific missionary branches 
in the curriculum of the seminary. The Synod was un- 
doubtedly convinced of the necessity and decided to in- 
struct the Curatorium (Board of Trustees) to give this 
matter sincere consideration. We do not find that very 
much was done in this regard by the Board, and so in 1910 
we hear Classis Orange City asking the Synod to instruct 
the aforenamed Board to arrange for missionary training 
at our school. This petition was interpreted to mean the 
same as the previous one of the Grand Rapids Classis, 


180 SCHOOL AND MISSIONS 


namely, introduction of missionary branches in the course 
of study. The committee of pre-advice on this occasior 
proposed and the Synod decided the following: 


Considering the great diversity of the branches in the course 
that is now required of the students and considering the 
limited membership of the faculty it is not possible to intro- 
duce a complete missionary course, but nevertheless a greater 
mission spirit should be awakened and fostered at our school 
and therefore the Board of Trustees is instructed: 

(a) To arrange for Missionary lectures at our Seminary. 

(b) To ask the Professors to stress the cause of missions when- 
ever their respective branches present an opportunity to 
do so. 

(c) To encourage Missionary societies among the students. 


To what extent these instructions were carried out and 
how many or how often mission lectures have been given 
and by whom we are not able to state, but this we do know 
that when in 1914 a new Professor was called to assume 
the chair of Historical Theology he was also intrusted 
with the task to arrange and teach a course in missions. 
As a fruition of this we find in the school annual of 1924- 
1925 the following: 


MISSIONARY SCIENCE.—Under this head are comprised 
four distinct courses. The work in all of them is carried on 
by lectures, tests in a prescribed text, collateral readings and 
theses. The four courses are the following: 


1. Prolegomena of the Science of Missions. 
For Seniors. Two hours. Second semester, 1924-’25. 


2. The Doctrine (Dogma) of Missions.—In the absence, 
quite generally, of due regard for the dogma of missions, and 
with a view to the preponderance of interest in the historical 
and practical aspects of missions, the doctrine of missions is 
somewhat emphasized. ; 

For Seniors. Two hours. Second semester, 1925-26. 

3. The History of Missions——The ancient, mediaeval, and 
modern periods. The facts are not only reviewed, but also 
evaluated upon the basis of the biblical concept of the church 
in general and of missions in particular. Missionary biography 
receives special attention. 

For Seniors. Two hours. Second semester, 1926-27. 

4. The Theory of Missionary Work.—This applies to mis- 
sionary work both at home and in the field. 

For Seniors. Two hours. Second semester, 1927-28. 


Great and extensive has been the development of for- 


SCHOOL AND MISSIONS 181 


eign missions and the adjustment and introduction of 
new courses has not kept pace with it, neither in our sem- 
inary nor in other schools of the land. Two hours a week 
for one semester a year as offered by our own school can- 
not and may not be considered sufficient and adequate. 
When we peruse the acts of our Synods we find that a 
certain class of students, who have mission service in view 
as a life work, have also felt this lack at our school. We 
read in the report of the Board of Trustees presented to 
Synod in 1922: 


MISSION COURSE. 


At the Annual Meeting of 1921 a petition was received from 
our students to introduce a Mission Course in our College and 
Seminary. This matter was referred to the two Faculties for 
consideration and report. At the Annual Meeting of March 
1922, this report was received. The Mission Course, as out- 
lined, was approved and adopted, and the Theological Faculty 
instructed to introduce it. The Board, however, did not enter- 
tain the proviso of the Faculty that the introduction of this 
Course called for the appointment of a sixth Professor, but 
decided that it is to be taught by the present staff of Professors. 
An overture of the Faculty in re this matter, presented to the 
Curatorium Contractum, was considered beyond the authority 
of this body, and was consequently not acted upon. The 
Course, as outlined, is as follows: 


I. Regular Missionary (leading to A.B. degree )— 

(1) The Four-year College Seminary Preparatory Course, in 
which the following Courses should be found as electives 
or as substitutes for other studies: 

(a) Sociology—three hours, both semesters. (Now offered 

in Calvin). 

(b) Recent History of China and Geography of China— 
three hours, both semesters. 

(2) In the Theological Department it is recommended that the 
following courses be offered: 

(a) History of Religions, including Comparative Re- 
ligions. (Special attention to the Religions of the 

Chinese and North American Indians)—Two hours, 
both semesters. 

(b) The Science of Missions, which shall include: 
The Doctrine of Missions—two hours, both semesters. 
The History of Missions—two hours, both semesters. 
The Practice of Missions—two hours, both semesters. 


II. Medical Missionary Course (with A.B. degree)— 
(1) The Three-year Pre-Medical Course (now offered) 


182 SCHOOL AND MISSIONS 


(2) A supplementary fourth year in which the following 
studies must be taken: 
(a) Sociology—three hours, both semesters. 
(b) Recent History of China and Geography of China— 
three hours, both semesters, 
(c) In the Theological Department, the three hours speci- 
fied in the Regular Missionary Course, under 2 (a) 
and 2 (b). 
III. Missionary Teachers’ Course (with A.B. degree )— 
A four-year Course beyond the High School, in which 
the following studies are to be included: 
(1) The Two-year Normal Course (now offered) 
(2) Sociology—three hours, both semesters. 
(3) Recent History of China and Geography of China—three 
hours, both semesters. 
(4) The three hours in the Theological Department as speci- 
fied in the Regular Missionary Course, under 2 (a) and 
2 (b). 
(5) Remaining studies to be taken in College, such as English, 
History, Education, etc. 


If the Board had not failed to entertain the proviso of 
the Faculty, that the introduction of this course called for 
the appointment of a sixth professor, but had instead 
recommended to the Synod of 1922 the adoption of this 
plan for missionary training and had urged the appoint- 
ment of a professor to carry it out, we would have been 
much nearer the goal than we are to-day. At the June 
meeting of 1923 the overture of the Theological Faculty 
in re this matter was referred to a committee, whose 
report in March 1924 was adopted: 


Recognizing the validity of the objections urged against 
setting the proposed plan of missionary studies in operation, 
the Board rescinds the decision of March 1922, as not capable 
of execution. 

It decides to offer in the College an elective course of three 
hours for one semester on the recent history of China. This 
course to be given by the Secretary of Missions. 

It plan elective courses in the seminary. 

A committee be appointed to make a thorough study of 
Missionary Training in its most comprehensive scope. 

An annual allowance be voted for the Faculties to invite 
special lecturers on Missions. 


Verily it seemed as though something was going to be 
accomplished. But, for one reason or another, very little, 


SCHOOL AND MISSIONS 183 


if anything, has been done to obtain special lecturers. The 
course in recent history of China, by the Secretary of 
Missions, has not been introduced, apparently, for lack of 
interest on the part of students to take it. But the com- 
mittee on Missionary Training in its widest scope reported 
in June 1925 and its report was adopted: 


1. That we express ourselves as favoring from an ideal 
point of view the specific missionary training for work both 
at home and abroad, but under the circumstances this ideal 
plan is not capable of execution; hence we declare ourselves 
in favor of including missionary training in the work of our 
Theological School. 

2. That as far as the Seminary is concerned we express 
ourselves in favor of the plan recommended by the committee 
on Seminary Development. 

8. That we are in favor of introducing in the College a 
course on the Doctrine and History of Missions. One hour 
per week for one year. 

4. That we realize the need of a Bible Training School to 
give our lay workers who do not take a college course, a train- 
ing of an evangelical character and that we call the attention 
of the Curatorium to this fact. 


Consequently progress in this matter is now contingent 
upon the action of the coming Synod in re Report of Com- 
mittee on Development of the Seminary. If this report is 
adoped and the Synod elects a sixth professor for the pro- 
posed new chair in the department of systematics then 
missions is to be distributed as follows: 

(a) History of Missions—to the chair of Historical Theology 
—one hour. 

(b) Fundamentals of Missions—to the chair of Dogmatics— 
two hours. 

(c) Comparative Religions—to the chair of Ethics and Apolo- 
getics—two hours. 

(d) Missionary Problems and Practice—to the chair of Prac- 
tical Theology—2 hours. 

From all the foregoing it appears that there is indeed 
a reaching out to comply with the ever greater demand 
for more instruction in the various missionary branches. 
We sincerely hope that the Synod of 1926 will see its way 
clear to adopt the above named report and to take the 
necessary steps that this new schedule can be introduced 
without any further delay. 


184 SCHOOL AND MISSIONS 


While the Board and the Faculties were thus engaged, 
deciding upon the ways and means of missionary training 
at our school, another matter to which the Synod of 1910 
also called attention, namely, the encouraging of mission- 
ary societies among the students, finds its fruition in the 
organization of a Student Volunteer Band. According 
to the latest Annual of the School this is the one lone mis- 
sionary society at Calvin and is maintained by those 
students who are specially interested in the cause of mis- 
sions. This “Student Volunteer Band” was organized 
at Calvin College March 3, 1915, “with eyes open to the 
needs of the world, and hearts aglow with the ideal of 
being sent out into parts where the Shepherd who gave 
His life for His sheep is yet unknown.” Nine students 
became charter members, but since then the membership 
has been continually on the increase. The ideals and vision 
of this organization of students are expressed in its motto: 
“Even unto the ends of the earth.” The Calvin College 
Band is a part of the Student Volunteer Movement which 
originated at the first international conference of Christian 
College Students held at Mount Hermon, Mass., in 1886. 
It has for its object: “Yo awaken and maintain among 
all Christian students of the United States and Canada 
intelligent and active interest in foreign missions, and to 
enroll a sufficient number of properly qualified student 
volunteers to meet the successive demands of the various 
missionary boards of North America.” 


For the purpose of encouraging this association at our 
school the Men’s Bible Class of the Bethany church Mus- 
kegon has founded an annual prize for the best essay 
written by a member of the Calvin College Student Vol- 
unteer Band on some missionary subject assigned by the 
Professor of Missions, the President of the College, and 
the Secretary of Missions. Other churches might well 
find other ways to encourage our sons and daughters while 
they are in training. 

During this same period the actual mission work of the 
church was greatly extended. Various different branches 
of work were undertaken. There are now missions among 
the slummers in our large cities, among the sailors and 


SCHOOL AND MISSIONS 185 


immigrants at the ports of entry, among the Hebrews 
in Paterson, Chicago, and elsewhere. There is home mis- 
sion activity in the East, in the Middle West, in the Far 
West;congregations were organized throughout the length 
and breadth of the land and in Canada. The work among 
Navahoes and Zunies has continually assumed greater 
proportions until the one station, Rehoboth, calls for more 
than a score of workers. In addition to all this develop- 
ment of activity in the home land, the church also chose 
a foreign field and has sent thither five ordained men with 
their families as well as two single woman workers. All 
of these, with one exception, have received their training 
at our school. Graduates of our training school are to- 
day, therefore, serving both in the home land in many 
phases of missionary activity and also in the land of China 
of the Far East. 

Finally, this striving of the Board and Faculties to 
come to a definite policy and to an introduction of mis- 
sionary preparation and training at our school and this 
continual expansion of the actual work in the various 
fields, ever calling for an increased number of workers and 
especially of such as have had some definite and specific 
missionary training, are gradually ushering in a new peri- 
od which we have called: 


Ill. The Future, 1926- 


Concerning this period we can speak only with the 
greatest diffidence since we are neither a prophet nor 
a prophet’s son. We simply desire to express briefly what 
is in our mind as to the future. 

1. We sincerely hope that there may be aroused and 
fostered at our school, both in Seminary and in College, 
both among professors and students, a greater missionary 
spirit and interest. May the day soon dawn when the Pro- 
fessor or student who is not a mission enthusiast is the 
exception and not the rule. An enthusiastic mission spirit 
at school will permeate the whole church with a real en- 
thusiasm for the cause. Our fathers took pride in testi- 
fying that the school was the heart of the church, and out 
of the heart are the issues of life. If therefore the heart 
is filled with a love for missions both at home and abroad 


186 SCHOOL AND MISSIONS 


it will soon manifest itself in the church. No greater ser- 
vice than this could be rendered to the church. A non- 
missionary church is indeed a dead church. Every indi- 
vidual christian as well as every church has experienced 
that a hearty interest in the coming of Christ’s Kingdom 
throughout the world brings with it a reflex blessing so 
great that it cannot be estimated in any way. Jesus taught 
us to pray: “Thy Kingdom come!’ It is very probable 
that some of our trials and tribulations, as a church and 
school, may be ascribed to the fact that our vision has 
been too limited and consequently our life too narrow. 
Let us forget self more and learn to reach out and obtain 
a life and world view commensurate to our high calling, 
in the light of Christ’s great commission. 

2. We invoke the divine blessing upon the Student 
Volunteer Band at Calvin College and cherish for it a 
continual growth both as to number of members and in- 
fluence. May it become at our school a parent of many 
other organizations for definite missionary — service 
throughout the environs of the school. We realize that 
the school must remain primarily the recruiting and train- 
ing camp where the theory of christian warfare is taught 
and instilled but let us not altogether overlook the truth 
that practice itself is a mighty factor in the training, es- 
pecially in the perfecting. If the local churches had open- 
ed avenues for more practical experience in the work of 
the Lord, many present ministers and missionaries would 
not have been so thoroughly handicapped when first they 
entered upon their tasks. There should be a closer and 
more fraternal relation between the school and these local 
churches, as also more mutual cooperation. Splendid op- 
portunities present themselves and if grasped would prove 
a mutual blessing, to the churches in carrying out their 
mission in the community where the Lord has placed them, 
and to the students in preparing them somewhat prac- 
tically for the work that will await them when they are 
graduated and sent forth. 

3. We pray that the Synod of 1926 may adopt the 
plan that is recommended and that will be presented to 
her by the Board of Trustees. May the Synod elect the 
sixth professor that will be required to introduce the new 


SCHOOL AND MISSIONS 187 


courses. But let us not sit back and think that with this 
all has been accomplished. Nay! Let us make bold to 
look forward, and let us work hand in hand and shoulder 
to shoulder for a separate department of missions at our 
school so that all men and women needed in the work both 
at home and abroad may obtain their preparation and 
training by our own church. If we believe in training for 
the church by the church, let us not overlook the fact that 
missions is a vital and an integral part of the church’s 
work and that they who are to be sent out to be specifically 
engaged in this work should also be prepared and trained 
for it by the church. It is not to our honor as a church 
that so many to-day seek their preparation and training 
elsewhere simply because their own church makes no pro- 
vision for them to obtain it. 

4. We long for the day when the church shall provide 
a separate building to house the Seminary and College 
Library, and then we bespeak for the department of mis- 
sions a suite of rooms in that building. We bespeak a 
room for a separate mission library to contain all available 
material on missions. Mission literature is so very prolific 
that a good, extensive, systematically catalogued mission 
library is an essential requisite for missionary preparation 
and training. We have in mind also a room or rooms to 
contain mission exhibits from our own as well as from 
other mission fields of the world. 

5. In conclusion, we plead for a more unanimous and 
whole-hearted consecration of our whole constituency as 
a church to the work that God in His providence has 
entrusted unto us; we plead for a whole-hearted interest 
in all phases of work at home as well as in the work 
abroad. It is one cause, and no one part of it should be 
emphasized to the detriment of another. Our motto should 
be: One in Christ and one in the work He has called us 
to do. 

“When, Lord, to this our western land 
Led by Thy providential hand 
Our wandering fathers came, 
They found peace and prosperity— 
Let, in return for this, our youth 
Go everywhere to preach Thy truth! 
And all praise be to Thee!” 


Our School and American Lite 
Dr. Clarence Bowma 


mW ELLIS subject forthwith plunges us into the heart 

4 of our most crucial problem: the Americaniza- 
3| tion of our group and the part which our college 
| and seminary may be expected to play in this 
process. As a group we are conscious of a certain identity 
of our own. To be sure, we are loyal and whole-hearted 
American citizens. Economically and politically we share 
in the life of our nation. And yet, we feel that somehow 
the spirit of America is not precisely identical with the 
spirit of our group. Our whole Americanization problem 
is rooted in the fact that there is present with us a keen 
and pronounced group consciousness. 

The real meaning and thrust of this group conscious- 
ness, however, is often misapprehended both without and 
within our circles. Many fail to see that there are two 
rather distinct factors entering into it, which, though his- 
torically and psychologically intertwined, bear a distinct 
character and cannot be confused with impunity. These 
two factors are our Dutch ancestry and our Calvinistic 
outlook upon life. The first is a matter of racial and na- 
tional characteristics; the second is a matter of funda- 
mental religious conviction. The one is psychological; the 
other religious, theological, philosophical. The former is 
ephemeral and transitory, subject to the greatest change 
and transformation; the latter, in its essential features, 
is eternal and abiding, though, to be sure, capable of a high 
degree of adaptation. Not in the former, but in the latter 
lies the essence, the heart, and the real thrust of our group 
consciousness. 

To be sure, as American citizens of Dutch extraction 
we take great interest in our racial antecedents. What 
man of intelligence and culture does not recognize the sig- 
nificance and value of his racial pedigree? And who does 





SCHOOL AND AMERICAN LIFE 189 


not recognize that of the various racial elements that have 
entered and are still entering into the making of the Amer- 
ican soul the Dutch character is a highly desirable one? 
Our distinctive character as a group, however, is not 
Dutch. The distinctiveness of our principles, convictions, 
ideals, aspirations, and institutions is not a matter of racial 
or national peculiarity but of religious principle. Our real 
contribution, that which we prize most highly, and that 
in which our spiritual group consciousness finds its real 
rootage as well as its continued nourishment, is not a racial 
and national, but a religious and spiritual contribution. 
This spiritual group consciousness we do not wish to 
lose, but it must be enucleated from the national, racial, 
Dutch setting which it inevitably has in our thinking. 
Racially and nationally we do not desire to remain Dutch. 
We have no sympathy for the racial groups that insist 
on remaining a drop of oil on the waters of American 
life. Isolation in this racial and national sense is not only 
impossible and impracticable, but even if it were practica- 
ble it is positively wrong. Not the conservation of our 
Dutch blood but the preservation and perpetuation of the 
great spiritual, religious convictions and values which 
characterize our group—this is the great task before us. 


The challenge of this task comes to our homes, to our 
churches, but especially to our educational institutions. 
In our spiritual identity hes the raison detre of our group 
consciousness and the justification for its perpetuation, 
development, and adjustment through the instrumental- 
ity of our institutions. The consciousness of having a dis- 
tinct mission to perform has repeatedly come to definite 
and forceful expression and has, in fact, been alive in our 
circles from the beginning.’ And this same consciousness 
is still prompting the oft-repeated question found in the 
hearts and upon the lips of the most intelligent and the 
most conscientious among us: Will the coming genera- 
tions be loyal to the spiritual heritage of the fathers? 


Of the value and importance of this spiritual heritage 





(1) B. Kuiper, The Proposed Calvinistic College at Grand Rapids, pp. 24, 25. 
J. Groen, “Onze Roeping en Idealen voor de Toekomst.’ Gedenkboek 
Vijftigjarig Jubileum Chr. Ger. Kerk. pp. 213-236. 
H. Beets, De Chr. Ger. Kerk in Noord Amerika. pp. 342-344. 


190 SCHOOL AND AMERICAN LIFE 


not only our leaders but a large percentage of the rank 
and file of our people are profoundly convinced. This 
spiritual heritage is historically rooted in the Reformation 
movement of the 16th century, more particularly in its 
Reformed or Calvinistic expression. It has received the 
stamp and imprint of those 19th century religious move- 
ments of Holland known as the Secession and _ the 
Doleantie. It has received new articulation and fresh in- 
spiration in recent decades by the revival of Reformed 
thought and life in Holland under the masterful leader- 
ship of thinkers like Kuyper and Bavinck. Such are our 
spiritual antecedents and present affinities. This is the 
soil from which to a great extent we are still drawing our 
spiritual nourishment and inspiration. 

And precisely this spiritual heritage we would main- 
tain in our new environment. We are ready to adapt it, to 
recast and reinterpret it, to give it a new setting and new 
applications, but surrender it—never! This determina- 
tion underlies and is reinforced by the love of church, 
Bible, and theology which characterizes our sturdy, in- 
dustrious, toiling people. The scholastic education of our 
people, most of them kleine lwyden, may be limited—they 
are determined to be intelligently religious. This same 
determination expresses itself in their insistence on main- 
taining purity of doctrine and adherence to church stan- 
dards. This determination is responsible for the solid, doc- 
trinal type of preaching prevalent in our circles, and it 
expresses itself in the maintenance of catechetical instruc- 
tion and the erection of schools for Christian primary, 
secondary, and higher education. All this determination 
is ultimately prompted by the consciousness of the tran- 
scendent value and importance of our religious convic- 
tions, of our spiritual heritage. 

Now all this is only another way of saying that the 
problem of Americanization and the task it imposes find 
their center of gravity not in the difference between the 
racial and national characteristics of the Dutch and the 
Americans, but in the apparent conflict of the principles 
and assumptions underlying our spiritual heritage and 
those presupposed and expressed in the prevailing cur- 


SCHOOL AND AMERICAN LIFE 191 


rents of thought round about us. The Americanization of 
our group is not a matter of exchanging the Dutch for 
the American language. It cuts deeper than that and has 
much more serious implications. It is a matter of spirit, 
not of mere form. It concerns convictions, not mere words 
and phrases. 

In fact, if the above is a correct diagnosis of the Amer- 
icanization problem, it must have become clear that we 
have not as yet struck rock bottom in this matter when 
we take the real difficulty of our task to lie in the enuclea- 
tion of our spiritual heritage out of one racial, psycholog- 
ical setting to adapt it to another. This, to be sure, is our 
task. But in the execution of this task it will soon become 
apparent that the real crux of the matter lies not in the 
difference between the Dutch and the American charac- 
ter, but between two philosophies of life, two systems of 
thought, two attitudes toward life. In the process of 
translating our spiritual heritage into a new racial and 
national life we do not merely encounter American 
thought, but modern thought. And this modernity is not 
a mere matter of chronology but of spirit, of fundamental 
conviction, of philosophy of life. It concerns our world 
and life view. 

When in the first decade of the 17th century the Eng- 
lish Pilgrims settled in Holland, they faced the prospect 
of losing their British identity in the Hollandizing process 
to which they, but especially their posterity, would be 
subject. They chose to remain British and left for a new 
continent. But let us suppose for a moment that they had 
remained permanently in the Lowlands. In a century, 
or perhaps sooner, this group with its British antecedents 
would have become Dutch. These British Calvinists would 
have felt that they were gradually losing their British and 
acquiring a Dutch cast of mind and habit of life, but 
they would not in this transition feel the impact of a phi- 
losophy of life at variance with their own fundamental 
convictions, for the simple reason that the dominating cur- 
rent of thought and the spirit of the age at that time in 
Holland was, generally speaking, Calvinistic. This can 
no longer be said of Holland to-day, but in the 17th cen- 
tury it was undoubtedly the case. 


192 SCHOOL AND AMERICAN LIFE 


This comparison may bring out what I have in mind 
regarding our own problem of Americanization. As we 
attempt to enucleate our spiritual heritage out of its Dutch 
setting we are not only brought face to face with Amer- 
ican racial characteristics, but with the modern spirit, the 
spirit of the 20th century in its American form and mani- 
festation. We do not face an American form of Calvinism 
into which our own Dutch cast of Calvinism is to be trans- 
formed, but we are facing a prevalent philosophy of life 
which, in its fundamental principles, is at variance with 
the fundamentals of our spiritual heritage. And this pre- 
sents our real problem. The real problem is not so much 
to become good Americans (though that is part of our 
task), but to remain and become ever better Calvinists 
while we make the racial and psychological transition from 
the Dutch to the American nationality. We may regret 
the gradual loss of the Dutch language and of certain 
Dutch characteristics among us, but over this we will shed 
no tears. On the other hand, I know of nothing that would 
pain the best in our group more, that would create greater 
sense of loss, than the prospect (suppose its imminence 
were certain) that their posterity would soon be entirely 
estranged from the spiritual heritage they now hold so 
dear. 


If one should remark that, granted this reasoning, our 
real problem is not at all a problem of Americanization, 
I would reply that this observation contains a great truth. 
At bottom this problem is not peculiarly nor exclusively 
American at all. In a sense the present-day Calvinists in 
Holland are facing the identical problem. Whoever has 
in recent years spent some time among our spiritual cous- 
ins in the Netherlands and has taken intelligent notice of 
the questions, problems, and dangers with which they are 
coping must have repeatedly felt hke remarking: Tout 
comme chez nous! But, this having been recognized, it is 
no less true that after all the whole of our problem is 
shaped and colored by the transition through which we 
are passing. We are living in an American atmosphere, 
we are dealing with American characteristics and habits, 
we are dealing with the American mind. And that Amer- 


SCHOOL AND AMERICAN LIFE 193 


ican mind has a distinct cast. ‘The modern spirit with 
which we will repeatedly find ourselves at variance has a 
distinctly American form and mold. It is with this spirit 
that we are concerned. We must know it in its own set- 
ting, its historical antecedents, its distinctive characteris- 
tics, and its unique expression. 

All this is of paramount importance for our school. 
Wrapped up in the problem suggested above lies the to- 
be-or-not-to-be of our college and seminary. In this prob- 
lem these institutions find their chief, their perennial task. 
If the day should ever dawn when the teaching at our 
school has lost the distinctiveness of our spirit whose main- 
tenance is the chief issue in the problem suggested above, 
the glory of our school will indeed have departed! Hence, 
also, this problem forms the proper background for the 
discussion of the subject before us. 


Our school and American life—the combination of these 
two magnitudes may suggest a host of questions to one’s 
mind. Many questions could be raised concerning matters 
of organization, management, policy. I do not deny that 
in regard to these matters we may greatly profit from 
contact with American life about us. But these questions 
do not constitute our problem. The real issue suggested 
by this subject does not concern the financial manage- 
ment, the expansion, or even the educational policies of 
our school as such, it concerns the soul, the spirit, the fun- 
damental principles of the institution as embodied in its 
teachers. For what would it profit our school if it gained 
the plaudits of the educational world, and enjoyed abund- 
antly all the advantages of equipment, endowment. recog- 
nition of scholastic standing, and intercollegiate fame, if 
in the transaction it lose its soul? 

And so at bottom our subject concerns the soul of our 
school and the soul of America. 


What is the soul of America? What is the mind of our 
nation? What is the spirit that permeates these hundred 
million individuals of the most diverse antecedents and 
racial complexion known as the American people? To 
ask the question is to despair of ever answering it. And 


194 SCHOOL AND AMERICAN LIFE 


yet, answers have been given. Characterizations of the 
soul of America by intelligent men are on record. 

Henry VanDyke in summing up the spirit of America 
finds it contains these five elements: The instinct of self- 
reliance, the love of fair play, an energetic will, a desire 
for order, and a strong ambition of self-development. He 
offers a further characterization by succesting that the 
American has four temperamental traits, viz., a strong 
religious feeling, a sincere love of nature, a vivid sense 
of humor, and a deep sentiment of humanity. And Hugo 
Muensterberg in his highly interesting, though somewhat 
eulogistic, work on the subject has with a large measure of 
psychological insight surveyed the entire field of Amer- 
ican effort and achievement by tracing it to the spirit of 
self-direction, of self-initiative, of self-perfection, and of 
self-assertion.” . 

Such characterizations are interesting and, so far as 
they go, they are, in the main, undoubtedly true. But 
after all, these are but psychological traits. ‘To grasp the 
soul of America in its essence and in its unity we ought to 
get not at its psychology merely but at its fundamental 
attitude toward reality, at its philosophy of life. 

Is there such an American philosophy of life? I fear 
the answer will have to be a decided negative if by the 
presence of such a philosophy you should mean to imply 
that all Americans believe essentially the same things re- 
garding the fundamental religious and moral questions of 
life. No such uniformity exists. America has very truly 
been called a land of contrasts, and these contrasts are 
found especially in the realm of the spirit. There is the 
greatest diversity of religious convictions, of mora] atti- 
tudes and practices, of sense of duty, and of appreciation 
of values apparent on every hand. And yet underlying 
all American thought and life in its complexity there is a 
certain philosophy of life, which creates the atmosphere in 
which everybody lives, and which consciously or uncon- 
sciously influences the nation in all its groups and strata. 

Only two philosophies of life can properly be said ever 
to have entrenched themselves in our American thought 


(2) Henry Van Dyke, The Spirit of America. 
Hugo Muensterberg, The Americans, 


SCHOOL AND AMERICAN LIFE 195 


and practice. Although many schools have been repre- 
sented in the history of American thought, I think it can 
be said of only two of these that they have had a real grip 
on the American nation, molding its thinking, shaping its 
ideals, and penetrating every phase of its life. These two 
schools are Puritanism and Pragmatism. Each of these 
movements can claim to have had one of the two greatest 
and most original minds that have lived on the American 
continent. I refer to Jonathan Edwards and William 
James, the former the illustrious representative of Puri- 
tanism, called by Muensterberg “perhaps the greatest 
metaphysical mind in the history of America”; the latter 
until a decade or so ago the genial and brilliant exponent 
of the philosophy of Pragmatism. 

The spirit of the Puritan and the spirit of the Pragma- 
tist—in these two philosophies of life we will find the key 
to the understanding of the soul of America. Time was 
when the former determined every phase of American life. 
The influence of this spirit is not entirely erased from our 
national life, but it has gradually but very really been dis- 
placed by the utilitarian spirit which has found philosoph- 
ical formulation in Pragmatism, which claims to be the 
typically American philosophy. 

Once we grasp the spirit of Puritanism and that of 
Pragmatism in their contrast, we not only have the key 
to the understanding of the American mind, but also the 
proper approach to the relation and attitude of our school 
to American life and thought. I hope I shall shock no 
one when I say that the spirit of our school is essentially 
the spirit of Puritanism. This philosophy of life cannot 
be mixed with an essential Pragmatism. Yet it is precise- 
ly the pragmatistic attitude that is widely prevalent to- 
day and is scoring its victories on every hand. ‘The impact 
of the spirit of Puritanism, in a twentieth century garb 
to be sure, upon the pragmatistic spirit so widely preval- 
ent to-day, this, I take it, constitutes the core of our in- 
fluence upon American life. And the impact of the prag- 
matistic spirit upon Puritanism constitutes the driving 
force of the modern type of thought and life in our coun- 
try. 


196 SCHOOL AND AMERICAN LIFE 


There is a vague but erroneous historical impression in 
the minds of many that Puritanism was fairly well lm- 
ited to one of the two Massachusetts colonies. A few para- 
graphs in Professor Robert G. Caldwell’s recent Short 
History of the American People may serve to correct this 
misapprehension. He points out that the great wave of 
Puritan migration not only went to New England but to 
the other colonies as well; and he fittingly reminds his 
readers of the fact that the Scotch-Irish Presbyterians, 
who came in such large numbers in the 18th century, were 
really Puritans, as were also many of the Dutch, German, 
and French immigrants of colonial days. “It is increas- 
ingly evident that Puritanism is woven very deeply into 
the fabric of American life.’ * This conclusion of the 
author seems fully warranted. When we speak of the 
spirit of Puritanism we refer not only to the little group 
that founded Massachusetts Bay, but to all who essen- 
tially shared their faith. Throughout the colonial period 
this spirit dominated American thought and life. 

Now when it comes to a true appreciation of the spirit 
of the Puritan, we must record the deplorable fact that 
perhaps no native movement of our history is so misrepre- 
sented in the American mind. We have repeatedly been 
presented with two extreme and diametrically opposed 
views and evaluations of the Puritan. There are those 
whose estimate of the Puritan is couched in words of 
scathing denunciation and bitter cynicism. To them the 
Puritan is a bigot, a hypocrite, a Pharisee. This picture 
of the Puritan is a very prevalent one. ‘The mere mention 
of the name Puritanism promptly conjures up in the mind 
of many the most unpleasant associations, such as, sour- 
ness of disposition; narrowness of outlook; insistence upon 
a set of innumerable nonsensical ‘blue laws’; lack of ar- 
tistic appreciation; belief in a God of anger, not of love; 
delight in picturing hell fire and in morbidly lingering 
over the prospects of infant damnation; and a confirmed 
superstitious belief in witches. 

And on the other hand there are those who eulogize and 
glorify the Puritan. In their hands he becomes an angel. 


(3) See New York Times Book Review, Jan. 3, 1926. p. 15. 


SCHOOL AND AMERICAN LIFE 197 


If the former are very fond of dwelling at length on the 
excesses and intolerant practices of the Puritans, the latter 
in their apotheosis of the Puritan forget all the shades in 
the picture. Both are wrong. Neither of them knows the 
Puritan. A recent reviewer of Murdock’s book on In- 
crease Mather has remarked very truly, “We have had 
enough uncritical adulation and enough uninformed ridi- 
cule of the Puritan.” 'To know the Puritan truly, we must 
know him wart and all. I am prepared to make many con- 
cessions to the critics of Puritanism. We do not desire 
a reintroduction of their theocratic legislation, in many 
cases copied verbally from the codes in Exodus, Leviti- 
cus, and Deuteronomy. ‘Their idea of religious toleration 
surely cannot be ours. Who would wish to make church 
attendance compulsory, even if it were possible so to do? 
And so I could go on. But after all these allowances have 
been made, the real spirit, the fundamental attitude to- 
ward life, of the Puritan stands untouched and unscathed. 
The eternal truth and its vision as well as its embodiment 
as found in the Puritan—these constitute his imperishable 
contribution. 

Jeremy Belknap in his History of New Hampshire 
quotes a passage from a sermon delivered in 1663, which 
breathes the true spirit of the Puritan. “It concerneth 
New England’”—so runs this Puritan homily—‘“always 
to remember that they are a plantation religious, not a 
plantation of trade. The profession of the purity of doc- 
trine, worship, and discipline, is written on her forehead. 
Let merchants, and such as are increasing cent. per cent. 
remember this, that wordly gain was not the end and de- 
sign of the people of New England, but religion. And 
if any man among us make religion as twelve, and the 
world as thirteen, such an one hath not the true spirit of 
a true New Englishman.” * 

Barrett Wendell in his Literary History of America 
citing a few passages from Cotton Mather’s Magnalia 
closes a quotation referring to Thomas Shepard, first min- 
ister of Cambridge, with the words, “a trembling walk 
with God”’; and then continues: “‘A trembling walk with 


(4) Quoted by Alexis de Tocqueville, American Institutions. 1855, p. 452. 


198 SCHOOL AND AMERICAN LIFE 


God’,—you shall look far for a nobler phrase than that, 
or for one which should more truly characterize not only 
Thomas Shepard, but the better life of all the first cen- 
tury of New England.” ’ Another characterization of the 
spirit of Puritanism by the same author is couched in these 
words: “The dominance of Puritanism may best be 
thought of as the period when for a little while the moral 
and religious ideals which underlie our language were up- 
permost, when for once the actuating impulse of authority 
was rather that the will of God should be done on earth 
than that any custom—however fortified and confirmed 
by the experience formulated in the Common Law— 
should for its own sake be maintained.” ° 

In such words the Christian idealism of the Puritans, 
who believed in absolute truth and absolute values, comes 
to noble expression. Puritanism, stripped of all its ac- 
coutrements, is faith in absolute truth, absolute values, ab- 
solute norms, absolute ideals, and all these absolute be- 
cause rooted in the will of the absolute, the living God, 
the Supreme Truth, the Swmmum Bonum, the Value of all 
values, Whom to know is, for the Puritan and his spiritual 
heirs of all ages, life everlasting, and Whom to serve is 
joy unspeakable. 

It is this eternal, abiding spirit of Puritanism which 
we need as sorely to-day as ever. Principles such as these 
are not subject to the changes of the ages: they are eter- 
nal. We need the Puritan’s faith in a real, a personal, an 
omnipotent, a sovereign God. We need something of the 
overwhelming sense of the greatness of God and the insig- 
nificance of man which characterized his outlook upon 
life. Like him we must discover the secret of finding our 
own greatness in the recognition of the surpassing great- 
ness of God. We need the Puritan’s reverence for God, 
his trembling walk with Him. We need his passion to 
make his will conform to the holy will of God. We need 
his respect for the sanctity of the moral law. These convic- 
tions, these principles, this spirit, our country needs to- 
day more than ever. And it is precisely these convictions, 
these principles, this spirit that constitute the best there 


(5). Barrett Wendell, A Literary History of America. p. 52. 
(6)a0 OD Cite 1eL4s: 


SCHOOL AND AMERICAN LIFE 199 


is in the thought and life of our group. To this spirit our 
school is a monument. This spirit actuated its founders 
and is still inspiring its supporters. In this year of its 
semi-centennial celebration our school can dedicate itself 
to no more glorious task than to the perpetuation, propa- 
gation, and reinterpretation of this philosophy of life. 


Precisely this philososphy of life and the principles and 
practices for which it stands are increasingly being under- 
mined in our national consciousness by a superficial prag- 
matistic utilitarianism. The sworn foe of all genuine and 
fundamental Puritanism is Pragmatism. 


It is a far cry from Jonathan Edwards and his Puritan 
world with its absolute truth and absolute values to the 
world of James and Dewey and their philosophy bodied 
forth in the life of the typical twentieth century prag- 
mastistic utilitarian. But the pendulum has swung to the 
opposite extreme. The background and subsoil of this 
American type of Pragmatism is found in the achieve- 
ments of modern science, technology, commerce, industry, 
and finance. 


I do not claim that this pragmatic utilitarianism need 
necessarily express itself in an essentially materialistic 
and commercial evaluation of life. There are Pragmatists 
who were at the same time Idealists. William James has 
said of Pragmatism that it is not so much a philosophy as 
a method. Papini, an Italian Pragmatist, has illustrated 
this view of the pragmatic philosophy by comparing it to 
a corridor in a hotel, which may give access to various 
rooms. But if it is true that William James for one has 
maintained an essentially idealistic attitude toward life, it 
should be noted that his philosophy is thoroughly utilitar- 
ian and that those who by the same corridor have entered 
upon an essentially economic, commercial, naturalistic at- 
titude toward life are surely not less consistent Pragma- 
tists than is James himself. 

The question is not what Pragmatism under certain con- 
ditions and influences may not come to be, but what type 
of Pragmatism is dominating American thought and life 
to-day. And about the character of the latter there can 


200 SCHOOL AND AMERICAN LIFE 


be no doubt in the mind of every thoughtful observer. It 
is the commercial utilitarian point of view raised to a reli- 
gion, to a philosophy of life. Owing to our unprecedented 
mechanical, commercial, material growth we have to a 
large extent lost our spiritual balance. The economic 
point of view has begun to dominate our thinking. We 
think in terms of practical utility rather than in terms of 
a moral ideal. 


In the 17th century the molding influences and shaping 
forces of American life were predominantly religious and 
theological. In the 18th century, especially in its second 
half, American life and interests centered chiefly in polit- 
ical ideals and aspirations. The 19th and present centuries 
have constituted an age in which economic, financial, com- 
mercial, scientific, and biological ideals have been para- 
mount and all-pervasive. Boston, the former center of 
Puritan Idealistic culture, has been displaced by commer- 
cial New York, to-day the real center and capitol of our 
nation’s life. The torch has passed from Boston to New 
York. New England Idealism, whether in its Puritan or 
Transcendentalist phase, has capitulated to the commer- 
clalism and pragmatic utilitarianism of which the metrop- 
olis on Manhattan Island is the focus point. Professor 
Barrett Wendell suggests that the ideal of right was up- 
permost in the mind of the New England Puritan, and 
that this developed into an ideal of rights in the Revolu- 
tionary period. This is undoubtedly a true observation, 
but we might perhaps not improperly add that both of 
these ideals have during the last century been fairly 
eclipsed, if not entirely displaced, by the ideal of practical 
utility. 

All this has an historical, but especially a psychological, 
background and rationale. The history of our nation has 
been largely determined by economic factors. This has put 
its stamp on the nation. We have no historical past rooted 
in a struggle for religious freedom such as Holland passed 
through in the decades preceding its golden era. Our out- 
look is largely determined by our achievements, 
and our greatest achievements to-day lie in the fields of 
mechanical invention, technology, applied science, eco- 


SCHOOL AND AMERICAN GHEE 201 


nomics, and finance. If it be said that the German mind 
has a certain genius and fondness for philosophical specu- 
lation, and the Dutch mind is predisposed in favor of 
theological discussion, it must be said that the American 
mind has a native aptitude for business, finance, technol- 
ogy, and the mechanical sciences, especially in their ap- 
plied phase. Into these lines of endeavor our nation has 
thrown its greatest efforts. In them it has found—and 
lost !—its soul. 

So keen an observer as Muensterberg has put this clash 
between the Puritan and the Utilitarian in the following 
words. “For the Puritan, absolutely the whole of culture 
was viewed from the moral point of view. * * * Life was a 
moral problem, for which art and science became important 
only in so far as they nourished the inner growth of every 
aspirant. * * * Idealism demands the intellectual life for 
the sake of the individual soul’s welfare, utilitarianism for 
the sake of the individual’s outward success. A greater an- 
tithesis could hardly be thought of. * * * The real issues are 
mainly even to-day those between the Puritanical and 
utilitarian ideals of self-perfection. * * * Utilitarianism 
has decidedly its own ethics. It is the robust ethics of the 
Philistine, with its rather trivial references to the greatest 
good of the greatest number and citations of the general 
welfare. Benjamin Franklin, for instance, preached no 
mean morality, along with his labors of politics and 
science; but his words, “Honesty is the best policy”, put 
morality on a level with the lightning-rod which he in- 
vented. Both are means toward human prosperity. * * * 
To-day there is no single place which is specially noted for 
its utilitarian turn of mind. It is rather a matter of gen- 
eral dissemination. * * *’’* 

The beginning of the utilitarian attitude in American 
life may well be associated with the name of Franklin. 
Though the pragmatic philosophy is a matter of recent 
date, its historical roots in this country can undoubtedly 
be traced to our Revolutionary period, when a deistic reli- 
gion coupled with a utilitarian moralism had taken pos- 
session of the better minds of our land. In this atmosphere 


(7) The Americans. pp. 354, 357, 358. 


202 SCHOOL AND AMERICAN LIFE 


prudential considerations determined the highest issues in 
life. The Puritan’s “Fear God and keep his command- 
ments” was exchanged for “Honesty is the best policy.” 
In this way deistic moralism has become the bridge from 
the idealism of the Puritan to the utilitarianism of the 
Pragmatist so prevalent in our day. 

To the extent to which we have exchanged Puritanism 
for Pragmatism, we have lost the absolute note in our 
faith, in our religion, in our morals, in our life. “The deep- 
est fact,” says Barrett Wendell, “in the personal life of 
oldest New England, then, on the part of clergy and laity 
alike, was this intensely earnest, reciprocally tyrannical, 
lifelong search for absolute truth.” In another context 
of the same chapter he refers to New England’s “intensely 
serious temper,’ and “its instinctive belief in absolute 
truth.” And, again, speaking of the Puritans he remarks, 
“Their whole temperamental energy was concentrated in 
efforts definitely to perceive absolute truths quite beyond 
the range of any earthly senses.” “ How foreign this must 
sound in our utilitarian pragmatistic ears. We have dis- 
posed of every absolute. Truth is a matter of ‘the satisfac- 
tion of felt needs’; it is the search for ‘what is needed and 
useful’; ‘the test of truth is success.’ “The true is only the 
expedient in the way of our thinking, just as the right is 
only the expedient in the way of our behaving.’ “You can 
say of it, then, either that ‘it is useful because it is true’, 
or that ‘it is true because it is useful.’ Both these phrases 
mean exactly the same thing.’ ° 

So run the pet phrases of our pragmatistic gospel, and 
it should be remembered that this is increasingly becom- 
ing the attitude of life in our land. We have exchanged 
John Calvin for John Stuart Mill. What interest does the 
average American still take in the eternal verities, the ulti- 
mate realities of life, such as his ancestors displayed in 
their day? These eternal realities have faded from our 
spiritual horizon, and on that horizon we now find looming 
up large our skyscrapers, our Wall Street bank buildings, 
the temples where our present-day utilitarian Pragmatists 





(8) Op. cit.,, pp. 240, 244, 294. 


(9) William James, Pragmatism. p. 204. See also Woodbridge Riley, Amer- 
ican Thought. Chapter IX. 


SCHOOL AND AMERICAN LIFE 203 


(even though they may be renting a pew in some Christian 
church) bow in adoration and worship. 


I do not say that there is no idealism found among these 
men of finance, if you mean by idealism a certain philan- 
thropic sense, the willingness to part with a few thousand 
or more for some educational or charitable purpose. But 
such idealism is as far removed from the idealism of the 
Puritan in its essential character as the East is from the 
West. We boast of our progress and advancement since 
the days of the Puritan fathers. With a good deal of the 
argument on this score I am entirely at one. We are in- 
deed commercially and financially great. We have made 
progress in philanthropy and humanitarianism. But when 
the question is honestly put, Have we made real progress 
in the deepening of the spiritual life? I must confess that 
I fail to find the evidence required to answer confidently 
in the affirmative. Despite our insistence to-day upon life 
rather than truth, it must be confessed that an ever in- 
creasing number have apparently lost the art of real living. 
We have forgotten the art of walking with God. We have 
lost the sense of the eternal. 


A penetrating delineation of this contrast between the 
spirit of the Puritan that is fast disappearing where not 
entirely gone, and the spirit of materialistic utilitarianism 
that is daily gaining ground in our land, is contained in 
the opening pages of an anonymous booklet published a 
decade ago and bearing the significant title, “Whither?” 
The author speaks of a collection of letters from former 
generations which have come into his possession by inheri- 
tance and which he has perused. Says he: “As I read, de- 
ciphering oftentimes with difficulty the old-fashioned 
handwriting on the yellowing paper, I pause to marvel. 
What fulness of life is here! What richness! What great- 
ness! * * * Written out of narrower lives, so far as mere 
wordly circumstances go, than those with which I come 
into contact to-day, they reveal a far deeper life, a pro- 
founder hope and faith, a recognition of wider horizons 
than most of our contemporary world knows. Here is a 
knowledge of spirit as the one great reality; of divine 
meanings everywhere; a sense of the greatness of the issue 


204 SCHOOL AND AMERICAN LIFE 


in life as a warfare waged in the name of the soul; faith 
in the undying character of righteousness, in the endless- 
ness of human hope. * * * Here is a real sense of the swift 
flitting of things earthly, and the great promise therein; 
here is a constant dwelling upon the Master, the vision 
of perfectness.”’ 

And then the author continues by way of contrast: 
“Letters that I am privileged to see to-day are as different 
as if they were written by a different race. * * * These later 
letters are no less full of human tenderness, and possibly 
they are more outspoken in regard to it, but they bespeak 
an inner poverty, a contrasting narrowness of life. Their 
largeness, if wide horizons are suggesed, is external, geo- 
graphical,—the largeness of travel abroad, by land or 
sea, of motor-trips there or at home. ‘They are full of rest- 
lessness, desire for change, rushing hither and yon. Their 
great concern is with material things: diet, dress, details 
of operations, fluctuations in stocks. There is much about 
reform, suffrage, the fighting of Tammany, measures for 
the physical betterment of factory boys and girls. There 
are many wrongs to right, for the most part centering in 
the body; but, in spite of my sympathy with each distinct 
measure and my strenuous efforts to help forward some 
of them, I feel great sense of lack. The horizon is near and 
attainable; the sky comes down like a brass bowl over our 
heads; I stifle in this world of nostrums, of remedies, of 
external cures for moral evils. This superficial material 
optimism which ignores the deepest need, the deepest 
answer, fails to suffice. One is aware of a lessening life, 
a drying of the very sources of vitality; the old sense of 
illimitable destiny, of greatness, of the challenge of eter- 
nity, is gone.” ” 

In these sentences, penned with prophetic fervor, the 
anonymous author has exposed the superficiality and pov- 
erty of the prevailing utilitarian spirit of our times. This 
contrast becomes still more apparent when one attempts 
to characterize the attitude toward religion on the part of 
the Puritan and on the part of the average present-day 
American. To the Puritan religion was the fundamental, 


(10) Whither? Boston 1915. pp. 3-7. This booklet is a reprint of an article 
appearing in the Atlantic Monthly of March, 1915. 





SCHOOL AND AMERICAN LIFE 205 


the crucial, the all-pervasive spiritual reality of life. Reli- 
gion to hin meant some profound convictions concerning 
the natural and the super-natural; God and man; his orig- 
in, nature, and ultimate destiny; heaven, earth, and hell; 
the course of the world’s history and its ultimate consum- 
mation. His world and life view was theologically con- 
ditioned. His religion was his epistemology, his meta- 
physics, his ethics, his natural science, his philosophy of 
history, all in one. He had a unified and comprehensive 
outlook upon the world and human life, inseparable from 
his religious convictions and his practical conduct. 

To the present-day average American religion is all but 
this. ‘To be sure, the spirit of America even to-day is very 
religious. Visitors, especially those from continental 
Europe, are struck by this widespread religiosity of Amer- 
ican communities. Muensterberg is undoubtedly right 
when he states that real irreligion does not fit the American 
character and that a freethinking animosity toward reli- 
gion, so prevalent on the Continent, is uncommon here. 
But the religious beliefs of the majority of Americans are, 
generally speaking, not intellectually grounded. What 
the present-day American lacks and what his Puritan 
ancestors had is a consistent view of human life, destiny, 
and. duty which is the implication of the Christian religion 
when intelligently apprehended and applied. As the sur- 
vey of religious conditions among the men composing the 
American army in the recent war indicated, their religion 
in most cases had not got beyond the stage of a vague 
sentiment. A clear, intelligent understanding of the Chris- 
tian faith and a recognition of its fundamental, all-perva- 
sive power and influence in life—these things, according 
to the testimony of authorities, are entirely absent from 
the average American mind.” 

At bottom religion in the mind of the American public 
has pretty well ceased to be what it was to the Puritan: an 
overwhelming sense of the greatness of God; a deep con- 
sciousness of sin and guilt; the Joyous assurance of having 
become through the grace of God a son of the living God, 

(11) See Religion among American Men. New York, 1920. Chapter III. Cf 


also William Adams Brown, The Church in America. New York 
1922-me peor. 


206 SCHOOL AND AMERICAN LIFE 


a joint heir with Jesus Christ; an experience of living in 
this world with the hope of eterna] salvation as a present 
reality, but especially as a great anticipation—in a word, 
a fundamental insight into the real meaning of life with 
God at the center of things. This consistent religious 
world and life view of his Puritan forebears the present- 
day American has practically lost, and he has no substi- 
tute except a nebulous religiosity of a utilitarian type. 


When the question is asked what religion means to an 
increasing percentage of American men, it must be con- 
fessed that to hosts of them it is a serviceable commodity 
to be used on certain occasions. Many see religion exclu- 
sively embodied in its institutional form, the church, and 
think it convenient to make use of its advantages on such 
solemn occasions in their family life as weddings and fun- 
erals. At such times the pulpit is rather useful in furnish- 
ing a certain emotional thrill. Many a business man also 
views the church and its activities as a source of useful 
diversion for his wife and children, is perfectly willing to 
write an occasional check for its maintenance, for the rest, 
however, preferring to practice his religion by proxy. And 
an overwhelming percentage, both educated and non-edu- 
cated, view religion as essentially a matter of the practice 
of philanthropy and social service pure and simple. 


And then how many there are to whom religion is purely 
a Sunday affair. 'To hosts of this kind of Sunday Chris- 
tians of the educated type, religion means nothing, or next 
to nothing, in their intellectual and scientific pursuits. 
Religion is held to have no bearing on questions of ulti- 
mate reality; it only deals with values. This dualism is en- 
couraged and reinforced by a dubious philosophy and 
theology of the Neo-Kantian, or Ritschlian type. Science 
and religion are held to belong to two distinct non-com- 
municating spheres. Many men find this watertight com- 
partment arrangement of storing their religious beliefs 
and their scientific convictions very convenient indeed. 
Also here the utilitarian spirit scores its victories. 

Not only the religious, the theological, and the philo- 
sophical phases of contemporary American life, but the 
educational, the social, and the political as well are largely 


SCHOOL AND AMERICAN LIFE 207 


dominated by this utilitarian Pragmatism. When one 
considers the warm reception which such an expression of 
a biological type of naturalism as A. K. Wiggam’s recent 
book represents has received in educated and religious 
circles, one can comprehend the situation only when he 
remembers that we are living in an atmosphere in which 
spiritual, moral, ethical considerations are increasingly 
minimized and the ideals of material prosperity and bio- 
logical efficiency have become not only a philosophy but 
a religion. When one calls to mind the increasing pro- 
posals for eugenics legislation, the attitude of many peo- 
ple toward the Eighteenth Amendment (proponents as 
well as opponents), the mental attitude coming to expres- 
sion in the so-called anti-parochial school laws proposed 
in some of our states, one begins to realize more deeply 
than ever that there is an unmistakable drift in the direc- 
tion of allowing fundamentally moral principles to go by 
the board on purely utilitarian grounds. 

But why pursue the subject any further. It must have 
become apparent that from a Puritan we have become a 
pragmatistic and utilitarian nation. This is the atmosphere 
which we daily breathe. ‘This is the environment in which 
the divine Providence has placed us. And this very situa- 
tion constitutes a great challenge to our group and its 
educational institutions. 


What can, what ought to be the attitude of our school 
in this situation? We are all agreed that our school— 
college and seminary—occupies a unique place in our 
group. It is, and increasingly ought to be, the focus point 
of the best and most constructive thinking in our group. 
It is, and must increasingly become, a center of present- 
day leadership as well as a training school for future lead- 
ership. Being originally a very modest effort to indoctrin- 
ate a small group of future clergymen, our institution has 
now grown to such proportions that it annually turns out 
scores of prospective preachers, teachers, and professional 
men, each of them with an intellectual equipment and 
scholastic standing that comes up to the best standards 
of the educational world. 





208 SCHOOL AND AMERICAN LIFE 


The church which founded and maintains our school is 
deeply interested in its position, its prospects, its ideals, 
and its achievements. Our school has not improperly been 
called ‘the heart of the church, the nursery of its leaders, 
and our hope for the future.’ * There is deep concern and 
keen interest in the heart of thousands of our people when 
they contemplate the future of our school. There is a 
strong determination in our group to be loyal to the prin- 
ciples which have made us what we are _ to-day. 
The position of our school is inseparably linked with 
the real future of our group. Instinctively we feel, 
as the school goes, so ultimately will go our people. 
And it cannot be denied that thoughtful minds among us 
have repeatedly expressed the fear that as a group we are 
in great danger of losing our distinctive character. To be 
sure, we can safely ignore the pessimists and calamity 
howlers (of which our group, as well as every group, has 
its share), but we cannot afford nor do we wish to ignore, 
the serious reflections upon our present position and future 
prospects as a group and as a school made by intelligent 
and sympathetic minds in our midst.” 

What then should be the attitude and contribution of 
our school for the solution of the problem which has been 
outlined above? ‘To this it would appear only one answer 
can be returned. Our school should incarnate, apply, and 
propagate the essential spirit and principles of a 20th 
century Puritan Idealism in the midst of a system of 
thought and life which in all its expressions and ramifica- 
tions is deeply influenced and increasingly dominated by 
the spirit and principles of a utilitarian Pragmatism. 

But at once the question presses for answer, How? 
What, more concretely, should be the ideals and aims of 
our school in order to attain this great goal? Permit me 
to enumerate a few such definite objectives. 

And first, our school ought to be a potent influence for 
the cultivation of a truly American approach and setting 
for the spiritual heritage, the philosophy of life, which we 
hold dear and wish increasingly to propagate. To be truly 





(12) Gedenkboek. p. 87. 
(13) See for example B. K. Kuiper, Ons Opmaken en Bouwen. pp. 97, 126, 
130) 1385 1345 16%; 


SCHOOL AND AMERICAN LIFE 209 


distinctive and effective in our distinctiveness we must 
cease being foreign and be Americans as well as Calvin- 
ists to the very tips of our fingers. There is in the minds 
of some among us a mistaken notion that because our 
spirit 1s very much distinguished from the prevailing note 
and tenor of American life, we should hold ourselves aloof 
as much as possible from that life. It should be remem- 
bered that we are and increasingly should become Amer- 
icans in the best sense of the word. 


This is no light matter. Some of us seem to be of the 
opinion that we have in recent years made remarkable 
progress in the process of Americanization, and such 
progress is then usually gauged by the increased use of the 
American language in our group, especially in our church 
worship. But real Americanization has not very much to 
do with the change from one language to another. It is 
quite conceivable that we might make general use of the 
vernacular in most, or even all, our relationships of life, 
and still be very much an un-American group. 

If it be granted that in things financial and economical 
we are pretty well Americanized as a group, it must be 
confessed that intellectually, culturally, theologically, and 
ecclesiastically we are still very much strangers in a 
strange land. Our discussions on the deeper questions 
of life, especially on matters of church and theology, are 
still largely inspired by European men, events, and liter- 
ature. Our background is still very much European. I 
know that this state of affairs is precisely brought about 
by the fact that we believe in higher interests in life than 
economic and financial. We have an interest in Holland 
which many of our fellow immigrants from the same racial 
stock do not possess. Undoubtedly this accounts for the 
fact that many Holland groups in this country whose tie 
to the mother country is chiefly or exclusively of a racial 
character possess less homogeneity and _ distinctiveness 
than does our group. The real ties binding us as a group 
to Holland are not racial and national, though some mis- 
takenly do so hold, but spiritual, religious, theological. 
The group with which we feel ourselves spiritually most 
closely related lives not in America but in Holland. 


210 SCHOOL AND AMERICAN LIFE 


Now without for a moment underestimating the great 
value of this contact with Dutch ecclesiastical and relig- 
ious life, it is more than time that we really Americanize. 
The enucleation of our spiritual heritage out of its Dutch 
antecedents and setting and its adaptation and application 
to American life and thought must become a task to which 
we devote our best energies. The use of the American lan- 
guage should not be looked upon as in any sense the end 
or goal, it is only a means to our Americanization. If we 
are to assume an intelligent attitude toward the spirit pre- 
valent in our American environment, we must increasing- 
ly come into contact with American men, American in- 
stitutions, American habits of mind, American currents 
of thought, and American literature. Really intelligent 
Americanization we shall only have when we know not 
only our own spiritual heritage but also the spirit, the 
mind, the soul of America. And that spirit, that soul, must 
be known in all the full, active, vital relationships of a 
throbbing human life. 

If this is to be achieved, our group ought not only by 
means of thorough and extensive study to acquaint itself 
with American life and conditions, but such knowledge 
ought especially to be gained by personal contact and by a 
sympathetic approach to American institutions, move- 
ments, and currents of thought. The time has come for a 
more active participation on the part of our group, espec- 
ially its leaders, in the intellectual, cultural, and religious 
life of our nation. We must learn to know our age, its 
spirit, its thought, its temper, its attitudes, its strength, 
its weaknesses. We shall be able to translate our spiritual 
heritage, our distinctive philosophy of life, into the thought 
and practice of the American world round about us only 
when we have caught the American spirit, without suc- 
cumbing to the utilitarian philosophy with which in many 
minds it is identified. 


Let us not deceive ourselves into thinking that the ques- 
tion whether we shall have contact with American life and 
thought is still open to debate. That question is absolutely 
closed, and it is closed by the facts of life itself. This con- 
tact already exists. It is inescapable. Daily we are under- 


SCHOOL AND AMERICAN LIFE 211 


going the influence of the spirit of America, in its favor- 
able as well as in its unfavorable phases. The younger 
generation is fast losing its contact with many of the 
sources of inspiration for religious thought and life from 
across the ocean. There is only one thing to do. We must 
cast ourselves into the current of American life conscious- 
ly, deliberately, not to lose our identity, but precisely to be 
true to it and to test it in the crucible of experience and 
hfe. If we insist on raising a hot-house variety of an es- 
sentially Dutch type of Calvinism, we will have only our- 
selves to blame if in the rising generation with its Amer- 
ican background and American approach there is instilled 
a prejudice against the faith of our fathers. For, though 
essentially the fundamentals of our spiritual heritage are 
the same for all nations and all ages, only he who is devoid 
of all psychological and pedagogical insight will fail to 
recognize the potent influence for good or ill produced by, 
the factor of approach, of setting, of background, of at- 
mosphere upon the youthful mind of those in whose 
thought and life we would instill a love for the faith of 
our fathers. 


The task which this imposes upon our school is not so 
easy of execution as it may seem. Also for our school the 
use of the vernacular is not the last but the first step on 
the road of Americanization. Our school can readily adopt 
the policy of introducing methods, systems, and policies 
which bear the stamp of a hundred percent Americanism 
in the estimation of the majority round about us. But 
such an uncritical and superficial attitude would be almost 
as undesirable as that of a few in our group (may their 
tribe decrease!) who have an instinctive aversion to all 
that is peculiarly American. Avoiding these two extremes, 
neither of which will bring us anywhere, our school should 
make its contribution, intelligent and critical, to the culti- 
vation of an American setting, background, and approach 
to our thought and life. In the study of history, literature, 
philosophy, religion, and theology a great deal can be done 
to develop such an American background for and ap- 
proach to our problem. We have had too much reproduc- 
tion of a type of thinking with an historical background 


212 SCHOOL AND AMERICAN LIFE 


and psychological approach essentially foreign to the 
American mind. 

To the extent to which we acquire this American back- 
ground and approach we shall be able to progress in the 
direction of making a distinctive contribution to the intel- 
lectual and religious thought of our times. Ior, after all, 
as must have become clear from the whole tenor of this 
discussion, in such a contribution lies the burden of our 
task. The approach, however important in itself, is only 
the approach, not the end. Our spiritual heritage, our 
world and life view, our distinctive principles, these must 
underlie and permeate all teaching if our school is to be 
true to its real purpose and is to achieve its highest aim. 

But again you ask, How? And here it should be remem- 
bered that neither the nature of my subject nor the scope 
of this article will allow a full and detailed answer. Our 
subject does not deal specifically with college or seminary 
but with both. This circumstance constitutes a handicap. 
To deal somewhat thoroughly with his phase of the ques- 
tion within the scope of this article, it would be necessary 
to limit oneself to either college or seminary. Though for- 
mally one institution, these two—for two they are—have 
such distinctive problems that it would be impossible to do 
justice to their discussion unless one should be writing a 


book. 


If then I do undertake to suggest in a little more definite 
and concrete way what these institutions can do for the 
furtherance of the ideal sketched, I must chiefly limit my- 
self to that which apples more or less to both institutions. 
With this in mind, I suggest that our school in the attempt 
to realize in a measure the great ideal outlined above may 
well set itself these objectives: 1—Cultivate a virile type 
of intellectual training; 2—Train men of independent 
judgment and high moral purpose; 3—Permeate this in- 
tellectual and moral training with the positively Christian, 
the Calvinistic, interpretation and evaluation of life. 

Our school may well continue to set itself the task of 
cultivating a virile type of intellectuality. With gratitude 
we recognize that in this respect it has a splendid reputa- 
tion. We insist upon a high scholastic standing in our 


SCHOOL AND AMERICAN LIFE 213 


teachers and ought increasingly to do so. Both college 
and seminary should maintain a high type of scholarship. 
No one acquainted with the spirit prevailing in many 
of our American colleges and seminaries will underesti- 
mate the importance of this emphasis upon a virile intel- 
lectual training. The pragmatistic spirit is setting the 
pace in many educational institutions, and one of the ways 
in which it crops out is in the under-estimation of a strong 
intellectual discipline. Whether it is the ideal of utility 
and quick results, or the ideal of substituting sport for in- 
tellectual effort, or the fondness for a hazy sentimentality 
and emotionalism in preference to serious mental disci- 
pline, it is all the out-cropping of our easy-going, comfort- 
able, self-complacent, practical-minded utilitarian Prag- 
matism. Of these our school should be the sworn foe. 


Our college ought not to allow standing room for any- 
one who desires matriculation except with a real intellec- 
tual purpose in mind. Social intercourse and athletics 
are important by-products of college life, but an eternal 
vigilence is required to make them play a subordinate and 
not the chief role in educational institutions of our coun- 
try. Our colleges and universities are constantly exposed 
to the danger of allowing entertainment and sport (espec- 
ially the latter) to overshadow and, in the case of many 
individual students, even to crowd out all serious intel- 
lectual effort. It was a wholesome reaction when recently 
the Harvard Crimson, seconded by other leading student 
publications, voiced its protest against the apparent per- 
version of the athletic ideal in college life into one of pro- 
fessional and commercial sport, an ideal frustrating the 
very purpose of a college education. 

Although it is perfectly true that the danger of substi- 
tuting sport for scholarship is not at present great in our 
own college, the history of other schools may at least put 
us on our guard for the future. To be sure, we welcome 
the development of athletics for our college. The whole- 
some effects of a sound athletic policy for our school are 
apparent, especially after we have passed through a period 
in which the neglect of the body was not uncommon in 
our student group. But, having attained a wholesome 


214 SCHOOL AND AMERICAN LIFE 


measure of balance, we may well be on our guard lest we 
fall into the evils which in many cases seem to be insep- 
arable from the development of college sport. It was not 
an old-fogey but a Harvard student, editor of the Har- 
vard Crimson, the leading student publication in the coun- 
try, who recently unburdened his mind in these words: 
“College football has now reached the point where many 
persons worship it as the acme of college purpose, as the 
sole standard of the merit of colleges. The present evil of 
football is its overemphasis in college. Woodrow Wilson 
once said with truth that athletics were the ‘side-shows of 
academic life.’ To-day football tends to become the main 
show.” ** And another article dealing seriously and con- 
structively with this perversion of college athletics contains 
this truthful characterization of the situation: “The facul- 
ty, usually headed by some man whose chief job is to se- 
cure funds, stands by in helpless amazement as college 
football continues to overshadow other college activities, 
including the old-fashioned one of imparting learning to 
the students.” * 

The old-fashioned ideal of imparting learning to stu- 
dents should be the core of all our school efforts and activ- 
ities. Of this emphasis there is greater need in our country 
than in Europe. Even if we leave the sport craze out of 
consideration, our American schools are ever exposed to 
the pragmatic type of mind. “The type of mind which 
American conditions have evolved,” says so keen and sym- 
pathetic an observer of our mentality as Viscount Bryce, 
“Is quick, vigorous, practical, versatile; but it is unfavor- 
able to the natural germination and slow ripening of large 
and luminous ideas.” " And if you prefer to have Amer- 
icans give this testimony rather than a British statesman, 
listen to a few statements from prominent men in Amer- 
ican life, who in response to the question, ‘What do you 
consider to be the chief points of weakness in our contem- 
porary American life?” expressed the following judg- 
ments: “Intellectually, the lack of thoroughness. People 
do not think.” “Indisposition to think hard and read good 

(14) “Is College Football Doomed?’ The Outlook of Dec. Py Yay 


(15) See artic’e “Yelping Alumni.’’ The Outlook of Jan. 6, 1926. 
(16) James Bryce, The American Commonwealth. II, 836. 


SCHOOL AND AMERICAN LIFE 215 


books.” “Tendency to look upon the college course more 
as a pleasure than as a source of intellectual profit.” “Shal- 
low spiritual experience without ideas and with poverty- 
stricken ideals.”’ “Entertainment receives more consider- 
ation than education.” “There is too little abstract philo- 
sophical thinking on any subject.” “Mental superficiality 
as manifested by a lack of thoroughness in almost every 
line of work, by the patronage of cheap literature, cheap 
music, degrading plays, and the almost total eclipse of 
the inner man.” ‘To these testimonies from prominent 
Americans of various walks of life, the author who col- 
lected them adds these significant words: “We are still 
the worshippers of physical force and material rewards. 
Our idols have feet of clay. Our courts still mete out limp- 
ing justice. Our education drives itself into the grooves 
of money and the making of a living rather than the build- 
ing of strong manhood and womanhood. We still fill the 
air of our modern Babylons with the strident cries of sen- 
sual satisfactions, and we barter our birthright for a mess 
of pottage that only adds to our fleshly hunger and fails 
to feed our famishing souls.” " 

As applied to seminary training this emphasis upon a 
virile intellectuality is equally important. Under the in- 
fluence of a pragmatistic type of religion and theology, 
which, in one form, expresses itself in the prevalent Ritsch- 
lianism of the day, there is a general indifference toward 
fundamental thinking in matters religious. Sentimental- 
ity, emotionalism, social service, and practical endeavor 
are in many cases the substitutes for a sound theological 
training, and, even though I am prepared to concede that 
much of the older type of theological training in some 
seminaries was altogether too onesidedly intellectualistic, 
I am as deeply convinced that the present-day trend away 
from a sound theological approach to the work of the min- 
istry is a cure that is worse than the disease for the elimina- 
tion of which it is commonly offered. A high intellectual 
standard for its ministry, that was the ideal of the early 
Puritans. This also should be our constant ideal. Only 
in this way will we be enabled to cast up a_ barricade 


(17) C. S. Cooper, American Ideals. pp. 311-326. 


216 SCHOOL AND AMERICAN LIFE 


against the current lack of intelligence on religious mat- 
ters. 

This also is the indispensable foundation for the de- 
velopment of independence of judgment and high moral 
purpose in our endeavor. Under the influence of the utili- 
tarian point of view this independence of judgment is 
greatly in danger of being crushed. There is a strong de- 
sire in the American atmosphere to conform to the tastes 
and views of the majority. There is too much slavish sub- 
mission to public opinion. We fail to cultivate individual- 
ity and distinctiveness. Viscount Bryce has made some 
pertinent observations on the uniformity and monotony of 
American life.” And was it not Lord Northcliffe who 
called us ‘the American Chinese’? Real independence of 
judgment is one of the crying needs of our academic and 
public life, and our school ought to be the most potent in- 
fluence for its cultivation in our group. 

But coupled with this independence of judgment there 
ought to be fostered a sense of high moral purpose. We 
must have no intellectuality divorced from morality. 
Science divorced from a truly moral aim may only pro- 
duce accomplished crooks and criminals. Our educational 
methods should be such as to cultivate the heart as well 
as the intellect. After all, not mere knowledge but that 
knowledge morally conditioned and employed constitutes 
the chief end of all training. Character, personality— 
Christian character, Christian personality—in these lies 
the true aim of education. 


American life is in constant danger of succumbing to 
those vices which are the inseparable accompaniment of 
our material prosperity and commercial utilitarianism. 
Material comfort, desire for ease, these have repeatedly 
led to the disintegration of civilizations, and we may well 
reflect whether the prevalence of a low type of utilitarian 
morals is not a symptom of our own disintegration. There 
is already too much high living coupled with plain think- 
ing, which we might well exchange for more of plain living 
and high thinking. ‘The utilitarian attitude of many a col- 
lege youth who is more afraid of being caught at his wrong- 





(LS) Ope scitewCnapterec xox 


SCHOOL, AND AMERICAN LIFE Ze 


doing than of the wrong-doing itself is of one piece with 
the attitude of the professional criminal and highway 
robber, whose sole moral standard of action is expressed 
in the question, Can I get away with it? The display of 
this ‘getting-away-with-it’ attitude is showing up an om- 
inous depletion of mora] strength in our public life.” Our 
school must train men who are not merely filled with 
theological terminology but with high moral purpose. We 
need to cultivate conscience, sense of honor in the sight 
of God, if not of man. As an antidote to the prevalence 
of an essentially utilitarian morality it may be expected 
of our school increasingly to become a powerful influence 
for the cultivation of a moral attitude that finds its roots 
and nourishment in the positive, the absolute, the divine 
principles of the Christian faith, the Christian philosophy 
of. life. 

And, finally, all this intellectual and moral training 
should be centered and have its ultimate goal in the culti- 
vation, the defense, and the propagation of the positively 
Christian, the Calvinistic, conception and attitude toward 
life. We are the spiritual sons of Calvin, of Christianity 
in its Reformed interpretation and expression. The vision, 
the faith, the outlook, the principles of Puritanism at its 
best—these are essentially ours to-day. These constitute 
our spiritual heritage; here lie the highest values of our 
group life. This involves a Christian philosophy of life, 
a philosophy which is final in its fundamental principles 
and implications. This philosophy of life, this Calvinistic 
world and life view, should form the core of all the instruc- 
tion and thinking at our school. 

That our school may be expected to do a great deal for 
the creation of an American background and approach to 
our interpretation of life has been pointed out above. 
What is even more significant is the task which the school 
will face when it seeks to maintain, defend, and reinterpret 
our distinctive philosophy of life in the cultural and intel- 
lectual setting of modern life and thought. It is a matter 
of common knowledge that in the mind of the majority 
of leading thinkers of the day the conviction prevails that 





(19) For an American symposium on some of our American vices and weak- 
nesses see C. S. Cooper, American Ideals. p. 306ff. 


218 SCHOOL AND AMERICAN LIFE 


the modern outlook upon life rooted in the Aufhklaerung 
and in the nineteenth century philisophico-scientific de- 
velopment has been subversive of the principles of the 
historic Christian faith in its Protestant as well as in its 
Roman Catholic expression. Over against this position 
it is the glory of our school to maintain the Christian world 
and life view, as interpreted in the consciousness of the 
Reformation, to be, in its fundamental principles and 
implications, eternal and final. 

But this claim of essential finality has not merely ex- 
clusive, but also inclusive bearings upon the task of our 
school. What I mean is that we cannot and may not think 
and live to-day as though nothing had happened in the 
world of thought since the days of Calvin. Puritanism, 
Calvinism, is not only capable of, but in sore need of, 
adaptation to the intellectual atmosphere and the cultural 
life that has sprung up in Europe and America since the 
days of the Reformation. Our school will have to face 
the task, at least for our group, to apply and reinterpret 
its principles to all phases and domains of modern thought 
and life. If our claim that Calvinism is a world and life 
view, a comprehensive philosophy of life, is really correct, 
the stupendous task of thinking it through and living it 
out in every branch of fundamental human thought and 
in every domain of constructive human endeavor must be 
faced. However small in numbers, our group, and espec- 
ially the school, which is the intellectual and cultural focus 
point of our group, has a real contribution to make to 
present-day thought and culture. 

It must be apparent that such a Christian philosophy 
will flourish at our school only if in the life of each one of 
our leaders it is rooted in a vital Christian experience. It 
has truly been said, “If we live Calvinism, Calvinism will 
continue to live amongst us.” *’ And this living Calvinism 
must be a matter of having a genuine religious experience. 
Because Calvinism is not merely one of many systems of 
thought, but that system of thought which is the implica- 
tion and precipitate of Christian faith, it must be a mat- 
ter of religious experience most intimately coupled with 


(20) R. B. Kuiper, ‘“‘The Outlook for Calvinism among Us.’’ Calvin College 
Chimes, May 1918. 


SCHOOL AND AMERICAN LIFE 219 


intellectual construction. ‘The Calvinist is not merely the 
man who believes intellectually in a unified system of prin- 
ciples, but he is the man for whom those principles are the 
very expression and implication of his own daily fellow- 
ship with God. In ‘the trembling walk with God’ lies the 
real power of all Christian thought and activity. To de- 
velop a consistent, unified conception of life and conduct 
rooted in personal, vital faith in God, herein lies the es- 
sential task of our school. 

This Christian faith, intellectually grounded, vitally 
experienced, and practically adapted to the whole sweep 
of present-day life and culture, must be at the center of 
all teaching in our school. This will save us from falling 
into the error into which many other denominational col- 
leges have fallen, viz., that of a dualism, a virtual divorce, 
between religious and ‘secular’ courses of study. In many 
denominational colleges of our land religion and religious 
instruction has no direct bearing upon all courses of study. 
It is not surprising that in many of these Colleges, which 
usually owed their origin to a strong and high religious 
ideal, the only remnants of the spiritual heritage of the 
former generations is embodied in the practice of conduct- 
ing chapel exercises and in offering a more or less in- 
different course in Bible study. Bible study courses in 
many denominational colleges do not belong to the strong- 
est, the most challenging kind on the curriculum. Often 
such courses are not fundamental, scholarly, and construc- 
tive enough to command the attention and respect of the 
students. Consequently, in many cases not the chair in 
Bible Study but those in the Sciences and in Philosophy 
become the molding and shaping influences in the thought 
of the rising generation. 


To this danger our college should be alive. The supre- 
macy of the religious ideal should not be merely a pious 
wish of an emotional teacher of Bible Study, it should be 
the motive force of the entire curriculum and the inspira- 
tion of every member of the teaching staff. The avowed 
purpose of the founders of Calvin College from the be- 
ginning was that it should be a college whose christian 
character was to consist not merely in a devotional at- 


220 SCHOOL AND AMERICAN LIFE 


mosphere, but in the character of the instruction and train- 
ing imparted, in the entire curriculum as viewed in the 
light of that Christian conception of life which is the 
core of all Bible teaching.’ There should be the greatest 
diversity in the makeup of the faculty and the constitution 
of the curriculum of our school. The greater the expan- 
sion, the greater the diversity in this respect. But unless 
Calvin College is to defeat the very purpose for which it 
was founded, there can be no room for such a diversity 
of views on fundamental principles which allows for the 
inculeation of a conception of the world, of life and of 
conduct which is subversive of the principles and ideals 
inherent in Calvinism. 

It would be no superfluity if the curriculum of both 
college and seminary would make provision for one or 
more courses in which a fundamental constructive apolo- 
getic of the Christian faith and its implied philosophy of 
reality and life were offered. The movement on foot to 
introduce courses in Apologetics in the seminary is a step 
in the right direction, provided the nature of the apologetic 
is to be positive and its scope comprehensive. A course in 
our college in which the Christian world and life view is 
set forth in critical and constructive contrast and compari- 
son with prevailing philosophies of the world and of life 
would appear to be a real desideratum. We should incul- 
cate such a fundamental conception of Christianity in 
which our intellectual viewpoints and our cultural ele- 
ments are all properly related to the one great source and 
center both of truth and culture, Jesus Christ, the Logos 
of God, ‘in whom are all the treasures of wisdom and 
knowledge hidden.’ 


I have attempted to sketch the position of our school in 
American life and the task to which I conceive it to be 
called. You realize that I have not addressed myself to 
the task of estimating the possibilities of our achievement. 
Let us labor under no delusion as to the magnitude of such 
possible achievements. As a group we are but a drop in 
the bucket of American life. Some among us seem to 
harbor the delusive expectation that all American life will 


(21) B. Kuiper, The Proposed Calvinistic College at Grand Rapids. p. 50ff. 


SCHOOL AND. AMERICAN EIFE 221 


soon be regenerated by our enthusiastic efforts. For such 
unsophisticated enthusiasm I have great admiration, but 
as soon as its lack of true perspective and of sober critical 
self-examination leads to fantastic unpractical and un- 
practicable plans, it is time to call a halt. Let us develop a 
proper sense of modesty and of proportion. But if at times 
some of us are in danger of overestimating the importance, 
ability, and possible achievements of our group, we should 
also be on our guard lest we adopt a lassaiz faire policy of 
smug complacency and ease-loving indulgence inspired by 
a superficial, pragmatistic utilitarianism. Let us not sell 
our spiritual birthright for a mess of pottage. As true 
Puritans our eyes should not be upon circumstances or 
environment but upon the imperishable ideal and the ever- 
lasting God, in whom all absolute truth and all absolute 
values ultimately find their ground. 





A Portion of the Library 





A View in One of the Class-rooms 


The Ideals of the Theological School 
and Calvin College 
Dr. S. Volbeda 


real IS by no means an easy matter to write ac- 

=a| ceptably on the subject that heads this article. 
Ideals are ideas logically transposed from the 
beginning of a process to its close; needless to 
say, it requires a relatively perfect understanding of the 
ideas involved adequately to realize their full import as 
translated into ideals. For the connotation of ideal is per- 
fection. Ideals are the program of perfection for the par- 
ticular sphere to which they happen to pertain. 

Again, it is difficult to construct the implication of our 
ideas, or principles, into a scheme for action such as a 
declaration of ideals should be, in such a way that it meets 
with the approval of all who are expected to carry it into 
effect. Agreement in respect of the relatively abstract 
truth of principle does not necessarily imply consonance 
of opinion regarding the conversion of items of thought 
into acts and facts of reality and history. Men who hold 
the same principles may differ appreciably on the subject 
of the concrete, tangible and definite form and body which 
these principles should assume in practical life and of the 
specific ways and means to be employed in their realiza- 
tion. 

It should, furthermore, be observed that the whole mat- 
ter of education has in our day become involved, if not in 
controversy, at least, in very earnest discussion, under the 
influence of several factors. Confining ourselves to our 
own country, mention may be made of the pragmatic type 
of philosophy that is so widely in vogue; of the commer- 
cialization of human life and the drab and sordid character 
which it has imparted to human existence; of the intrin- 
sically revolutionary ethical code which has sprung from 
the ultra-democratic tendencies of the times; and of the 
anti-christian trend of religious thought today as manifest 





224 IDEALS FOR THE SCHOOL 


in the rising tide of theological modernism. Agreeably to 
the undoubted dictum that knowledge is might because 
the spirit is the master of matter, education is the road 
that leads to the commanding positions of power. ‘The 
Dayton trial of recent memory is ample proof that educa- 
tion all along the line cannot fail to react very directly 
and strongly to the spiritual turmoil that is today con- 
vulsing the mental hemisphere of human life. Since the 
ideals to be discussed are precisely those of an institution 
of learning, it may be considered a foregone conclusion 
that difference of opinion will assert itself as soon as the 
question is propounded: What are the (educational) 
ideals of the ‘Theological School and Calvin College, par- 
ticularly in pedagogical respect? 

Lastly, when preparing a program by way of construct- 
ing a set of ideals, one should not indulge in visionary 
schemes, nor propose plans that are inherently incapable 
of realization. Chasing the rainbow is not the part of wis- 
dom. Attempting the manifestly impossible is a perver- 
sion of idealism. Ideas should be rational and ideals should 
be reasonable. Howbeit, faith and hope which are consti- 
tutional to the christian life and should receive their share 
of influence upon our program of ideals, are mighty fac- 
tors and should suffer no restriction in their operation. 
From their very nature they surmount the difficulties that 
interpose themselves in the path of God’s people. It is 
precisely of the nature of faith to attempt for God, what, 
apart from the almighty power of God which it commands, 
would be quite impossible. Hope wrought in the human 
heart by the Holy Spirit is able to extend the horizon of 
things attainable, in a way impossible to the eye not illum- 
ined by the light of eternal life. The Christian Church 
that entered the Roman Empire with purposes of conquest 
for Christ certainly attempted and actually accomplished 
what to the human mind, devoid of faith and hope, would 
have seemed so impossible as to constitute it an absurdly 
futile vagary. Faith in God and hope based upon God’s 
promises, conjointly with a rock-firm conviction that God 
required of them to lay the Empire at His feet, gave the 
Karly Church courage in the face of seemingly insuper- 


IDEALS FOR THE §CHOOL 225 


able obstacles. It is, no doubt, quite apparent, however, 
that it is very far from easy to locate definitely the line of 
demarcation separating the utterly impossible from the 
relatively practicable in the matter now before us. 


The writer is painfully aware of the difficulties beset- 
ting him. Hence he enters upon the task assigned him 
somewhat diffidently. Be that as it may, he will earnestly 
strive to construe the ideals of the Theological School and 
Calvin College in such a way that the essentials and funda- 
mentals of the scheme as set forth may, hopefully, compel 

assent and subscription. 


The ideal to which the Theological School and Calvin 
College should stand committed first and most of all is 
Loyalty to the Reformed Faith. In this connection “The 
Reformed Faith” is another way of saying: the Holy 
Word of God according to the best interpretation thereof. 
Loyalty to the Word of God, as interpreted by the Re- 
formed Churches, is the most fundamental ideal conceiv- 
able. Without it all other ideals lose their meaning and 
forfeit their blessing. Nobody should be impatient of this 
strong insistence upon loyalty to the Reformed Faith. 
In the times of apostasy that in God’s all-wise providence 
have come upon us, it is not only much to be desired, but 
really imperatively necessary, to contend for the faith once 
delivered to the saints, and that most earnestly, unflinch- 
ingly, unceasingly. If this faithful fight by faith for the 
faith is the undoubted duty of every believer, of every 
family, of every social group of the Christian circle, of the 
Church as organized for the specific purpose of being the 
pillar and ground-work of the truth, it surely is the bound- 
en duty of an institution of learning that professes to serve 
its Lord in the field of knowledge, and thus to lay the 
foundation, through the men and women that leave its 
halls, for professional christian activity in every domain of 
human life. And, as remarked above, our School should 
be loyal to the Reformed interpretation of the Word for 
the simple reason that Calvinism, as the Reformed Faith 
may by way of variation be called, is the truest and com- 
pletest human formulation of Divine truth. Owing to the 


226 IDEALS FOR THE SCHOOL 


need of concentrating our attention on the great funda- 
mentals of the Christian truth—e. g. the five points of 
doctrine enunciated by the Presbyterian Church U. S. A. 
some time ago—and of co-operating with all who address 
themselves to the same task, there is a real danger that we, 
who are of the Reformed Faith, neglect our distinctively 
Reformed principles. By yielding to this danger we not 
only seriously impair our strength, but also jeopardize 
the cause to whose defense we have risen. Christianity 
and its fundamentals are never safer than when defended 
by Calvinists armed with the full panoply of Reformed 
Truth. A creedally indifferent Christianity ignores his- 
tory and God’s providence, and inevitably pays the pen- 
alty in weakness and defeat at the hands of aggressive 
unbelief. Loyalty, then, to God’s Holy Word as the Holy 
Spirit has privileged the Reformed Churches to under- 
stand it, is the prime basis and comprehensive ideal of the 
Theological School and Calvin College. If we are true to 
this ideal, all other ideals that we may embrace will bear 
the stamp of divine approval. 


It may not be amiss to specify and remark upon some 
of the items of thought included in this ideal of loyalty 
to the Reformed Faith. To begin with, our School, Col- 
lege and Seminary alike, should ever be characterized by 
the unabashed avowal of absolute allegiance to the Scrip- 
tures. We are tempted to assume an apologetic attitude 
when declaring that we bow unconditionally to the author- 
ity of Holy Writ, as an institution of learning. Ration- 
alism has for long been engaged, and not altogether un- 
successfully, in breaking down respect for the Bible as the 
Word of God. In fact, the motto of Modernism is an 
outright denial of Heb. 1:1. No particular dogma is on 
trial today, but the Bible itself is under fire. Modern 
science, conceived largely in the sin of rationalism, 
born in the unrighteousness of secularism and cradled in 
the philosophy of Evolutionism, is exceedingly bold, high- 
ly aggressive, bitterly hostile to the absolute authority 
of the Word of God, and possessed of an unspeakably 
proud and disdainful spirit. Its phenomenal success, 
notably during the last one hundred years, has bred in its 


IDEALS FOR THE SCHOOL 22'7 


bosom the spirit of contempt and intolerance. Indeed, the 
courage of faith and readiness of heart to suffer the re- 
proach of Christ is necessary for a school and its repre- 
sentatives to unfurl the Bible-banner and to keep it float- 
ing on the breezes, as a haughty world of unbelief looks 
on and laughs the disciples of Jesus to scorn. Modernism, 
theological and otherwise, if it deigns at all to do aught 
but ridicule the faith and faithfulness of learning loyal to 
the Lord, will say that ignorant people may be excused 
for yielding to the authority of the Bible, in consideration 
of the tenacity of life of age-long traditions; and that 
Churches may be pardoned for being slow in breaking 
away from their ancestral moorings, in consideration of 
the conservatism of the masses. But an institution of 
learning, a hearthstone of knowledge, an agency of mental 
culture, that does not welcome the light, but bars it, and 
enthusiastically heralds the darkness of night as the light 
of day—such an institution, says the spirit of the prevail- 
ing science of our day, is like a lamp gone out, like a hearth 
grown cold, like a sun sunk below the horizon, leaving 
the world to the darkness and coldness of night. 

This judgment is printed in book and magazine; it is 
shouted from pulpit and desk; it is proclatzmed from the 
very house-tops. And thousands upon thousands hail this 
declaration with acclaim, and are eager to heap contempt 
upon the heads of those who, in their arrogant estimation, 
love the darkness of orthodoxy rather than the light of 
modern science. It would be nothing strange, if the dis- 
ciples of the Prophet of Nazareth, however true in their 
hearts to their Master, should beg excuse for holding to 
the Bible in their study and teaching, and speak in an 
apologetic vein when discussing the foundation upon 
which they build their temple of knowledge; and, upon 
reaping only mockery and scorn when adding apology to 
testimony, haul down the flag of offense and keep it within 
doors. But loyalty forbids ever to yield to the clamor of 
unbelief and the inclination to buy off the reproach of the 
world by withdrawing our public testimony to the Word 
of God that liveth and abideth forever, or, at least, by 
neutralizing its effect by apology. The very heart would 





228 IDEALS FOR THE SCHOOL 


be left out of our loyalty as a School bearing the illustri- 
ous name of the Reformer of Geneva, should we fail to 
preface our every session and lecture and volume and ad- 
dress with a clear, strong, impassioned, undaunted declara- 
tion, that we build upon the Bible, that we derive our prin- 
ciples from the treasury of God’s Word, that we labor to 
have our alumni and alumnae base their professional 
labors upon Scripture, and that we are as ready to defend 
God’s Word as we are prepared to accept its truth as 
regulative of our life of thought and action. May the 
Theological School and Calvin College never be “ashamed 
of the Gospel of Christ,” for this Gospel, which today no 
less than in Paul’s times is “a stumbling block and foolish- 
ness’ to the unbeliever, is now, and will be to the end of 
the world, “the power of God unto salvation to every one 
that believeth.” 


Again, loyalty to our Reformed Faith requires us to 
adhere strictly in fact to the standards in which it finds 
official expression as well as to profess it fearlessly. It is 
certainly not out of place to emphasize actual adherence 
to our Calvinistic principles after having strongly stressed 
our duty of stating our stand. Public profession may and, 
to be sure, should strengthen us in our conformity, in prac- 
tice, to the creed of our adoption. For openly, publicly, 
courageously attesting our love of Calvinism, i. e., of God’s 
truth, psychologically tends to deepen, to intensify, to 
vitalize that love. In addition, professing the faith that 
constitutes the basis of our intellectual labors may be com- 
pared to burning our bridges behind us. For consistency 
is a Jewel and is generally judged to be such; intellectual 
consistency not only, but also and particularly moral con- 
sistency. Given uprightness of heart and honesty of word, 
a bold, daring avowal of the truth of God lends strength 
to the heart to honor the truth privately in fact no less 
than publicly in testimony. Martin Luther, no doubt, was 
a stronger man in his life-long combat with Rome _ by 
reason of his heroic stand at the Diet of Worms in 1521. 
And his courageous attitude before the Emperor and the 
dignitaries of State and Church on those memorable April 
days of 1521 was due in no small measure to his fortitude 


IDEALS FOR THE SCHOOL 229 


of faith in publicly burning at the Elster Gate of Witten- 
berg, Dec. 10, 1521, the Bull of Pope Leo X and the 
Canon Law of the hierarchical Roman Church. 

But history sadly proves that public profession cannot 
always be taken at its face value. In private life it hap- 
pens repeatedly that the faith professed by word of lip is 
repudiated by deed of hand. Men entrusted with public 
office and invested with responsibility, and hence expected 
to be true to the obligations which they have voluntarily 
assumed, have not always honored their solemn oaths pub- 
licly pronounced. Churches that have adopted standards 
of doctrine and life, and by so doing have publicly de- 
clared to the world and fellow churches what they believe 
and propose to preach and practice, have in numerous in- 
stances permitted and even encouraged their ministers 
and other officers to contradict their avowed faith and to 
violate their published canons. Munisters and professors 
of theology and other sciences alike, have in the history 
of the church unfurled the flag of their official confession, 
while preaching and teaching, in a clandestine fashion at 
first but rather unashamed and defiantly at a later stage, 
what departs by the breadth of the very heavens from the 
standards they officially acknowledge. It is almost a rule 
in the history of doctrinal defection that the substitution 
of ensign is the last change to be made. 

History then advises us to phrase our second article of 
loyalty to our Reformed Faith in terms of honest and 
actual adherence to our glorious and inestimable Calvin- 
istic heritage. Needless to say, strict conformity to our 
ereedal standards in college and seminary alike, requires 
a close acquaintance with the same, obtained by painstak- 
ing and sustained study. And in order to validate the 
creed of the church as the Word of God, it is necessary to 
study the Bible assiduously. It is, indeed, a constituent 
element of the comprehensive ideal of the Theological 
School and Calvin College to be thoroughly conversant 
with the logical content and literary text of Holy Scrip- 
ture. It is not inconceivable that Seminarians know the 
Bible inadequately in spite of much knowledge concerning 
the good Book which they may have acquired. Collegians 


230 IDEALS FOR THE SCHOOL 


are perhaps in still greater danger of getting out of close, 
vital touch with the Word of God, owing to the specific 
nature of the subjects of their study. In this connection 
the suggestion may be ventured that a course in theology 
is an excellent training for those who are called upon to 
serve the cause of Christian learning in other than theolog- 
ical sciences. The Word of God is confessedly the basis 
of all instruction in a christian college. Theology is the 
scientific study of the Word of God. It cannot be denied, 
that a scientific knowledge of the fundamentals upon 
which the respective non-theological sciences are grounded 
is, to say the least, a desideratum. If theologians seek 
college, and in some instances university, training, and 
realize that they need it in order to labor in the field of 
their choosing fruitfully, it cannot be counted fantastic 
to submit that theological training would be of decided 
advantage to those who are called upon, and personally 
desire, to build on distinctly Biblical and Calvinistie foun- 
dations in collegiate subjects of learning. The matter may 
be clearly and forcibly stated in the form of this question: 
why should the teacher of collegiate subjects have less need 
of theological science in the christian construction of his 
system of thought than the teacher of theology has of col- 
legiate training in the scientific construction of his ma- 
terials ? 

Furthermore, loyalty to God’s Word as interpreted in 
our Reformed Faith demands that we preserve a proper 
balance of christian catholicity on the one hand, and dis- 
tinctive Calvinism on the other hand. We should not per- 
mit the ideal of catholicity, which today is so enthusiastic- 
ally heralded, to eclipse the no less obligatory ideal of re- 
maining true to the faith of our Reformed fathers. It 
does not admit of truthful denial that the catholicity which 
many people envisage today, is not catholicity at all, but 
a very distinct historical and theological species of Chris- 
tianity. Accepting their brand of catholicity would neces- 
sarily involve the abandonment of our specifically Reform- 
ed Faith in favor of a substitute that happens to be popu- 
lar, though very inferior to the article exchanged. Con- 
versely, distinctiveness may be so urged as practically to 


IDEALS FOR THE SCHOOL 231 


imply the abnegation of the beautiful ideal of Catholicity. 
We make profession of the truth of christian catholicity 
every time we recite the Apostles’ Creed, so-called. We 
are none the less Reformed for so doing. This confession 
is truly an integral element of our Reformed belief. 

The catholicity to which we, then, stand committed has 
its basis in the mystical union of all believers with Christ. 
The very fact, however, that believers in their capacity of 
human being’s substantially, and redeemed men and wom- 
en qualitatively, engage in mental exercises and self-ad- 
justment, lends to christian catholicity both an intellectual 
and a moral aspect. When discussing the proper balance 
of christian catholicity and Reformed distinctiveness, re- 
ference is obviously made primarily to the intellectual 
aspects of the former. Its moral aspects should, however, 
not be lost out of sight. As a matter of fact, the embrace 
of love in Christ in which we must hold all who love Jesus 
in sincerity, and our prayerful solicitude for their abiding 
welfare which springs from this love, are the indispensable 
prerequisites of the intellectual communion of the saints, 
in which we of the Reformed Faith are in duty bound and, 
indeed, Spirit-prompted to participate. 

If an inventory be made of the beliefs which christians 
of all ecclesiastical and confessional shades have in com- 
mon, it will appear that there is a surprisingly wide con- 
sensus, and that this consensus embraces many of the most 
pivotal and fundamental doctrines of truth and precepts 
of christian morality. It is, of course not implied that the 
remaining articles of dissent are insignificant and negli- 
gible, for, indeed, the very opposite is true. But it should 
be acknowledged that the ties that bind believers together 
doctrinally are more in number and greater in strength 
and richer in meaning and better adapted to co-operation 
in several fields of christian endeavor, than the multitu- 
dinous ecclesiastical ramifications of the people of God 


would lead us to presume. 

Emphasis upon christian catholicity is not only a requi- 
site of truth, but also the need of the hour. The tidal wave 
of liberalism has hurled itself upon the christian church 
and threatens to engulf it. It has already wrought desola- 


232 IDEALS FOR THE SCHOOL 


tion in our land. If potential and incipient as well as ma- 
tured Modernism be included in the survey, the spread of 
its ravages appears already to have assumed alarming pro- 
portions. If account be taken of the extent to which this 
perversion of Christianity has intrenched itself in educa- 
tional institutions, and by consequence in literature and 
the press, not to mention the platform and the pulpit, it 
becomes apparent at once that no time should be lost in 
uniting the christians who yield unconditional allegiance 


to the Bible as the infallible Word of the Living God. 


The heart of Modernism is above all things the express and 
determined rejection of the Bible as the Word of God to 
man; the denial of the infallibility of Scripture and the 
repudiation of its divine authority. Since the acceptance 
by faith of the Bible as the authoritative record of divine 
revelation is the formal and in so far primary criterion 
of christianity, it follows, as e. g. Dr. Machen contends 
in his Liberalism and Christianity, that the former is not 
a species of, but rather utterly foreign to, the latter. In 
view of the prevalence and temerity of modernistic un- 
belief, it behooves those whose acknowledgment of the 
Bible as the Word of God places them squarely over 
against Modernism, to unite themselves on the basis of 
their common Bible-belief and those cardinal christian 
Bible-doctrines that they have in common. It would be 
inexcusable folly to have an eye only to the doctrinal dif- 
ferences marking the several contingents of the christian 
army, and meanwhile suffer modernism to sweep onward 
unchecked. Thus would not only the Scriptural lesson 
of catholicity, but also the lesson which Modernism teach- 
es us be lost upon us. For modernists are not all agreed 
upon all items of thought; they are a unit, strictly speak- 
ing, only in disowning the Bible as the Word of God and 
the faith in God whereby alone it can be acknowledged 
as such, and in substituting human reason as the torch 
that lighteth the way of man through the world. Their 
mutual differences do not restrain them from gathering 
strength from their agreement as to the Bible. Christians 
are not agreed on all matters, but they are, indeed a unit 
in holding high the Bible-banner. Loyalty to the Bible in 


IDEALS FOR THE SCHOOL 233 


these tremendously earnest times demands that the Theo- 
logical School and Calvin College be inspired with a 
strong, pervasive and stimulating sense of the imperative 
need of reducing the undoubted truth of christian cathol- 
icity to practice. 


Catholicity should be a living truth and not a dead 
dogma, but neither should our specific, characteristic, dis- 
tinctive Reformed character and Calvinistic standpoint be 
neglected in the pretended interest of united action against 
the common foe. It is very true that in so far as, and while 
we are on the firing-line with, say, Baptist believers, no 
good purpose would be served by engaging in a polemic 
against their belief in adult-baptism. When combating 
Modernism in co-operation with the followers of John 
Wesley, the need of the hour does not require us to defend 
the five points of Calvinism specifically. The point is that 
we are not always off to battle. We have our own fields 
to cultivate, our own homes to build, our own families to 
care for; we would, in fact, be wholly unable to meet the 
foe at all, let alone vanquish him, if we did not attend to 
duties at home behind the firing-line. Far from conceding 
that catholicity increases when distinctiveness decreases, 
we confidently affirm that catholicity is never more fruit- 
ful and effective than when distinctiveness is conscientious- 
ly cultivated. The two are not mutually exclusive, and do 
not conflict, if each remains in its sphere. When christians 
of different creedal affiliations meet with purposes, either 
of spiritual fellowship or joint attack upon the enemy, 
their mutual differences should recede into the background 
temporarily in deference to the occasions stated. At home 
and upon occasions arranged for, and suited to, propa- 
ganda for what we sincerely believe to be a sounder view, 
a correcter statement of Scripture truth, it is not only 
eminently in order to cultivate and to propagate our better 
theology and truer philosophy, but a distinct duty. 

It is precisely these qualifications that we modestly and 
yet confidently claim for the Reformed Faith and Cal- 
vinism. It is not now and here necessary to argue this posi- 
tion. The point to be made now is, that the Theological 
School and Calvin College have in times past been found- 


234 IDEALS FOR THE SCHOOL 


ed, and have since been maintained, in the interest of the 
religious faith and the christian life-view and world-view 
known to history as Reformed and Calvinistic respectively. 
Nothing can be more certain than this. The Church, under 
whose auspices our School was founded and is still being 
conducted, originated in the reformatory movement of 
1834 in the Netherlands. “De Afscheiding”’, as this refor- 
mation is generally termed, was a protest against wide- 
spread departure from, and express opposition to, the 
faith of the Reformed Fathers of the age of Dordt. Those 
participating in this movement were so thoroughly con- 
vinced that the Reformed Faith is true to God’s Word and 
truer than other versions of religious truth, that they did 
not feel themselves at liberty before God to remain in the 
fellowship of “De Nederlandsche Hervormde Kerk.” 
Their consciences dictated readiness to suffer the loss of 
all things rather than yield to comfort and convenience 
on the score of the truth of God. For the truth of God 
and for the sake of conscience they suffered grievously. 
In fact, the persecution which their loyalty to the Reform- 
ed Faith drew down upon them was a contributory factor 
to their emigration, and in this way provided the occasion 
for the establishment of our church in the country of our 
present habitation. The year 1857, the birth-year of our 
Church, virtually tells a similar story, with the element of 
persecution, of course, entirely left out. The found- 
ers of our Church and those who subsequently joined 
them felt constrained, in the interest of the best possible 
preservation of the heritage of 1618 and 1834 to dis- 
sociate themselves from the Church with which they had 
been prevailed upon to unite in 1850. When in 1876 the 
foundations were laid for the Theological Schvol and Cal- 
vin College, the institution then founded was intended to 
be, and increasingly to become, a bulwark for the Reform- 
ed Faith. The love of this Faith imbued our then impe- 
cunious people with the spirit of financial self-sacrifice. 
And today nothing so gladdens the hearts of our people 
as proofs and evidences that Calvinism flourishes at our 
School. 

The history of our Church and of our School clearly 


IDEALS FOR THE SCHOOL 235 


teaches us that the Theological School and Calvin College 
fail to answer the purpose of their founding and mainte- 
nance in the measure in which they lose their distinctive- 
ness. There are, however, additional reasons why they 
should by all means retain their specific character as Re- 
formed institutions of learning. First of all, time has 
taught us that thumb-nail christian creeds, in which naught 
but what is general is comprehended, have not served to 
raise the level of christian thought and the plane of chris- 
tion living. In the history of culture and civilization one 
may read that progress has attended variegation, indif- 
ferentiation and specialization. Reduction to minima, 
such as has been proposed and effected in ecclesiastical 
circles, is a sign of impotence and decadence. Under such 
a policy it is quite impossible to retain possessions and 
positions gained in the past, let alone to expand, grow, 
multiply. Stagnation is inevitable when a retrogressive 
course is pursued such as marks the creedal and doctrinal 
policy of many christian churches. 


Then again, it should be observed that the Holy Spirit, 
who has led the Church into the truth of Christ as re- 
vealed in Scripture, disclosed to the Reformed section of 
the Church the glorious system of truth known as Cal- 
vinism. Though desultory elements of this grand system 
had been discovered previously, the hero of Geneva work- 
ed it out and solidified it into a compactly organized body 
of truth. Wherever the Reformation found its way, the 
Reformed Faith found enthusiastic acceptance with large 
numbers of people. It soon attained to international pro- 
portions. It was, indeed, greatly discredited for a long 
time after the recrudescence of Humanism in the latter 
half of the seventeenth century; and regrettably fell into 
abeyance after it had constituted itself the marvel of 
Protestant, and the terror of Catholic Europe. But today 
Calvinism’s stock is steadily rising in the market of 
thought, and the Reformed Churches of Prope, notably 
of Central Europe, seem to be stirred by the entle breez- 
es of springtime, as Dr. H. H. Kuyper recentiy pointed 
out. It certainly would betoken lack of appreciation of the 
high privilege bestowed upon us as Reformed people, to 


236 IDEALS FOR THE SCHOOL 


allow our distinctive faith to fade away in christian gen- 
eralities. ‘The question suggests itself insuppressibly, 
whether those, who would have no scruples against divest- 
ing themselves of our Reformed system of truth and modes 
of thought, have ever truly caught a glimpse of the en- 
rapturing beauty of the truth as our fathers discovered 
it in Scripture by the light of the Spirit. Calvinism, to 
put it comprehensively, so fully satisfies the yearnings of 
the heart and cravings of the mind, and so completely cor- 
responds to the inmost tenor of the religious life, that, once 
its glory is seen, it never loses its charm and never relin- 
quishes its hold upon the thinking spirit. 

There is still another reason why the Theological School 
and Calvin College should retain their distinctively Re- 
formed and Calvinistie character. The more distinctively 
Reformed we are all along the line of theological and other 
scientific thought, the better can we serve our less favored 
fellow-christians and the cause of christianity in general. 
If we really believe that we have an advantage over other 
christians in our understanding of God’s truth, we 
should not only, as even nature would teach, preserve 
it, but by its preservation and notably by its publication 
acquaint others with it, and thus by God’s help put them 
in the blessed possession of the noblest faith and view of 
God and the world ever propounded. It is, then, true 
christian charity to retain, to exemplify and to herald far 
and wide as opportunity presents the glorious faith of our 
fathers. The very fact that a school is a lighthouse in the 
world of spirits, and that in this spiritual world there are 
dangerous rocks and reefs, should impress us with the need 
of sending out across the dark waves the strongest, clear- 
est ight that ever yet broke, as John Robinson was wont 
to say, from Scripture, viz. the distinctive light of the 
Reformed Faith and of the Calvinistic view of the world 
and life. 

These matters are in a sense self-evident. It may then, 
be asked why they are put to expression with so much in- 
sistence. In reply it should be stated, that the times are 
pronouncedly unpropitious for distinctiveness in general, 
and that Christianity has been profoundly affected by the 


IDEALS FOR THE SCHOOL 237 


anti-distinctiveness spirit of the age. The groundword of 
the dominant thought of the times is boundless subjectiv- 
ism. This subjectivism unavoidably went to seed in in- 
dividualism. The riot of individualism, however, has been 
checked by practical impossibility of such anarchy. The 
remedy devised by, what for want of a better term may be 
called common sense, was not a return to objectivity; i. e. 
if consistently carried through, to the eternal and un- 
changing God and His abiding truth as revealed in Holy 
Writ, but the striking of an average of the inventions 
of the human mind, or, as it has been phrased, the assured 
results of science, or, again, the preponderant consensus 
of opinion. It will be readily seen that insistent and per- 
sistent distinctiveness impresses the man whose mind runs 
in the groove of individualism but has yielded to the re- 
strictions of practical considerations, as being extremist 
and unbalanced. But in so judging, he betrays his inabil- 
ity to understand the christian mentality. The Calvinist 
who has transcribed his faith from the Record of revela- 
tion realizes that he is dealing with divine and eternal 
verities. The sanction of Calvinism to him is contained not 
in: thus believe the majority of expert thinkers, but in: 
thus saith the Lord. They repeat Luther’s reputed words: 
here I stand, I cannot do otherwise. For, as the same hero 
of the faith said: one should not tamper with the Word of 
God. 


Again, the dominant note of current thought is pan- 
theistic. The characteristic of pantheism is that it con- 
ceives of unity as incompatible with variety and multi- 
plicity. Hence it sacrifices variation, distinction, individ- 
uality in order to establish and maintain its misconceived 
unity. The practical effect of this pantheistic mode of 
thought may be observed in the practical repudiation of 
the differentiation of the sexes; in the democratic aboli- 
tion of the categories of the rulers and the ruled; in the 
internationalism that is fast encroaching upon national 
identity and idiosyncrasy; in the increasing sympathy for 
a universal language; and in the zeal for ecclesiastical 
amalgamation and creedal equalization which has possess- 
ed many christian leaders and groups. With a view to 


238 IDEALS FOR THE SCHOOL 


these tendencies, that always try to “bore from within’, 
it is timely to hold aloft the ideal of distinctiveness, if, as 
was seen above, there are, indeed, good reasons to hold 
fast what we have in distinction from others. 

But loyalty to our Reformed Faith includes still more. 
We can only hold what we have, if we cultivate it with 
assiduity, so that it may grow, expand, become enlarged 
and develope to the full proportions of maturity, com- 
mensurately with the needs of the Church and the world- 
wide domain of God’s Kingdom. Both the Theological 
School and Calvin College must clearly envisage and em- 
brace the ideal of working out in the light of Scripture, 
the fundamental principles of Calvinism as applying to 
theology and the other sciences, respectively. God’s Word 
has certainly not been exhausted, and even what we have 
gathered from Holy Writ has not yet been completely 
and consistently elaborated. Theology is not yet ready to 
graduate and the other sciences have not yet passed from 
their freshman year, as regards the constructive applica- 
tion of the principles of God’s Word to the subject mat- 


ter with which they severally deal. 

Progress, then, is another important duty which loyal- 
ty imposes upon the Theological School and Calvin Col- 
lege. The scope of this article and the space allotted the 
writer do not permit an exhaustive treatment of this topic. 
Suffice it to mention, and to remark briefly upon, one 
aspect of the matter. To put it in an interrogatory form: 
does progress connote that it may lead to abandonment 
of the position from which one started out; or, to put it 
differently: can one do full justice to the requirement to 
progress, if it be pre-established that initial positions shall 
not be repudiated? Concretely stated the query is: must 
it be assumed that progressive Reformed theology and 
Calvinistic science can ultimately lead to the discovery 
that the Reformed Faith and Calvinism are basically 
erroneous ? 

The word basically has been employed advisedly. It 
hardly needs statement that in the case of no single com- 
prehensive system of thought every detail is presumed 
to be unalterably bound up with the structural unity set 


IDEALS FOR THE SCHOOL 239 


forth. Theology is an organism, as are the other sciences. 
The relative importance of all the respective parts is not 
the same. Certain positions are plainly fundamental. They 
have been so well established, that it can not be rightly 
called a gratuitous presumption to suppose that they will 
not be overthrown by further discoveries made. Of course, 
the correlation of these fundamentals, their bearing upon 
subsidiary positions, and matters of like ilk may be clari- 
fied by progressive study, but this is manifestly a far cry 
from their utter subversion. 


The fundamentals of divine truth as construed in the 
dogmas of the Reformed Faith and the constructive prin- 
ciples of Calvinism, have, moreover, attained to a vener- 
able age. They have run the gauntlet of progressive Cal- 
vinists, and of hostile critics, both Protestant and Roman 
Catholic, not to mention Modernists, but have not yet 
been beaten down. It is not an unwarranted presumption 
that they will continue to stand the test of time, and of re- 
peated scrutiny, both sympathetic and unfriendly; and 
that henceforth as in the past the progressive cultivation 
of Reformed Theology and Calvinism will corroborate 
and justify the large delineaments of the system. 

But progress is not thereby rendered superfluous. One 
may compare Calvinism to modern sky-scrapers, such as 
these days are being built in our city. After the foundation 
has been sunk on rock-bottom, and the steel framework 
has been welded together, the body of the building is grad- 
ually and progressively built up. Some day the finishing 
touches will be added, and all will be complete. The struc- 
ture has been planned by an architect, and all the work 
is carried on according to specifications. The specifications 
of christian progressive thought may not be so demon- 
strable, and the mistakes committed may be more numer- 
ous than those made nowadays in the erection of tall build- 
ings; but we know that the Church has the promise of 
the guidance of the Holy Spirit into all the truth, and the 
history of the Christian Church, and particularly the his- 
tory of christian doctrine, show the fulfilment of this prom- 
ise in a manifest way. 


The purpose of this article does not require that the 


240 IDEALS FOR THE SCHOOL 


writer should specify in which direction Seminary and 
College must set out the stakes in their elaboration of 
Calvinism. He is only concerned to emphasize the need 
of healthy, steady, scientific growth, both of theology and 
the other sciences. He holds the common conviction of all 
men of the Reformed way of thinking, that Calvinism, 
theological and otherwise, has so deeply penetrated the 
heart of revealed truth that its scope will prove compre- 
hensive of every new discovery of divine truth made and 
every development of long recognized truth achieved. 


It hardly requires mention that the non-theological 
sciences, to whose interests our College is specifically de- 
voted, are relatively in greater need of the progressive 
application of Calvinistic principles than theology. His- 
tory answers the question why this would be thus. Scien- 
tific theology took its rise as early as the days of the Alex- 
andrian School, 175 A.D. on. When Calvin devised his 
immortal scheme of theology, scholasticism had already 
done its work, and its accomplishments, apart from cer- 
tain serious defects, were admirable and are deserving of 
appreciation today. The Reformation was fundamentally 
a return to the Word of God. On this account it stimu- 
lated Bible-study. It had caught the inspiration of the 
New Learning, which rose in Italy and overspread entire 
Western Europe just before Luther heralded the dawn- 
ing day of Protestantism. A rich harvest of theological 
development was gathered in by all the churches of the 
Reformation during the period 1550-1750. During the 
eighteenth and nineteenth centuries, however, the tares of 
rationalism and resultant unbelief almost choked the 
wheat of Bible-true theology in more than one country. 
But in His gracious providence the heavenly Husband- 
man sent down refreshing showers and caused His Holy 
Spirit to resuscitate His church, not the least its Reformed 
branch. During the nineteenth century, particularly, God 
blessed the Churches that own Calvin as their historical 
Father, with great leaders. One has but to think of Kuy- 
per and Bavinck, of Hodge and Warfield and others, some 
of whom are still with us. Much has been done, although, 
undeniably, much still remains to be accomplished in the 


IDEALS FOR THE SCHOOL 241 


field of Reformed theology. If the Theological School 
stands committed to this ideal of loyalty to the Word of 
God and the Reformed Faith, it must, by dint of constant 
application and unabated zeal press onward to the heights 
of Nebo, whence the whole field of divine truth of Scrip- 
ture may be panoramically viewed as it stretches out be- 
fore our wondering gaze. 


The non-theological sciences are not so fortunately 
situated with a view to their christian character, as theol- 
ogy. Scientific development, to be sure, antedates the rise 
of the Christian Church. The learning of Greece and Rome 
of pre-christian days, however commendable in many 
ways and though of abiding value, was nevertheless as a 
matter of fact devoid of the light of revelation, such as 
shone among Israel, and of the genius of faith. When 
Christianity entered upon its world-historical career, 
Graeco-Roman culture was already falling into decay. 
The barbarian invasions well-nigh extinguished the light 
of learning. he Roman empire declined and fell; but the 
Church remained standing in the days when antiquity 
seemed to perish in order to make way for a new era in 
the world’s history. The Church, however, had not been 
in a position to devote itself to culture; in the early cen- 
turies it needed all its strength to struggle for its very 
life and to carry the torch of the Gospel to the benighted 
people of the mighty empire. Upon Constantine’s adop- 
tion of the Christian religion, relief came to the exhausted 
Church, but the secularization of the Church which fol- 
lowed in the wake of its victory did dire damage to the 
spiritual life of the Church. In a weakened condition it 
undertook to be Missionary and Mentor to the barbaric 
nations of Northern Europe. From 600 to 1000 A.D. 
darkness hung over Western Europe; only in the Church 
could a faint light be seen burning on the altar. When 
soon thereafter dawn broke, theology was the first field 
of learning to be cultivated. It is simply amazing that 
so much was done in theology as history records, when one 
recalls that this queen of sciences had so few handmaidens, 
i. e., other learning, to render her aid. 


The Renaissance which sprang up during the fifteenth 


242 IDEALS FOR THE SCHOOL 


century was imbued in a large measure with a humanistic 
and secular spirit, due, no doubt, at least in part, to reac- 
tion against the one-sidedness of mediaevalism in thought 
and life. ‘The Reformation suppressed this worldly spirit 
at first, but when its strength decayed, Humanism revived, 
Rationalism developed, and the way of Modernism was 
prepared. This spirit of secularism was powerfuliy aided 
by a wealth of inventions and discoveries, which tended 
to concentrate attention upon man and this world, and 
to withdraw thought from God and the eternal verities 
of His Word. ‘The natural sciences in particular have fas- 
einated the human spirit and well-nigh monopolized in- 
terest, as a result, no doubt, of the physical benefits which 
their practical application has bestowed upon mankind. 
But modern science has emancipated itself from the au- 
thority of the Word of God and is bent upon reversing the 
order, i. e., subjecting God’s Word to itself. 


Calvin College, indeed, faces a stupendous task. For it 
is expected to observe the proper, christian, believing or- 
der: first the Word of God as interpreted by Calvinism 
and then, built upon this divine foundation, the materials 
of nature and history as the contents of God’s creational 
and providential revelation. It must be deeply versed 
in the Scriptures and the Calvinistic system of Theology 
and Philosophy; furthermore, it must be conversant with 
the subject-matter of the respective non-theological 
sciences; and, thirdly, it must construct these latter ma- 
terials into a system of truth on the last, and in the spirit, 
of the fundamentals of our Bible-based faith. With no 
support coming from the leading men of learning, barring 
exceptions, few and far between; with the implications 
of the truth of Scripture for the various branches of hu- 
man learning but scantily worked out; with a growing ag- 
eressiveness and haughty contempt on the part of all who 
fear not the Lord and regard not His Word, it is a duty, 
such as Calvin College faces, that might well stagger the 
courageous and overwhelm the energetic sons of Calvin. 
But Calvin College may gather comfort from the motto: 
Nil desperandum, Deo duce, i. e., with God at our head 
we need never despair. In faith lies strength and in God’s 


IDEALS FOR THE SCHOOL 243 


promises a cheer that does not fade, not even in the face 
of the greatest difficulties. And our College may rest as- 
sured that it reaps the benefit of intercessory prayer. 

Loyalty to God’s Word and our Reformed Faith, de- 
mands that both the Theological Schoo] and Calvin Col- 
lege equip their students not only with a clear and firm 
apprehension of the truths of God’s Special and General 
Revelation, 1. e., His Works of Creation and Redemption, 
but also with a strong, passionate, undying love of heart 
for the knowledge of God, of His Words and Works, and 
in this way for God Himself. Christianity on its subjec- 
tive side is a blend of the light of the believing mind with 
the fire of the believing heart. The world around us is 
dark not only, but also cold. If Christ rules our School 
we shall reflect His light and His warmth, for He is the 
Sun of Righteousness, shedding light and bringing life. 
Christian education should not only sparkle with the bril- 
hancy of intellectual ight, but also throb with the heart- 
beat of the life of love. May the Theological School and 
Calvin College ever practice the Pauline injunction of 
“speaking the truth in love,” (Ep. 4:15) or, as Goodspeed 
beautifuly translates Paul’s words: “hold lovingly to the 
inueneeae 


Loyalty to God’s Holy Word is our greatest and most 
comprehensive ideal, as an institution of learning. It is 
supremely fundamental. For this very reason, however, 
it is general rather than specific. In discussing the ideals 
(note the plural) of our School, we should direct attention 
to certain matters that partake of a more particular and 
specific character. The first ideal of this order demanding 
consideration is a high standard of scholarship. 'There is no 
notion more mistaken and foolish, not to say dangerously 
damaging, than the pet idea of a certain group of chris- 
tians, as though Christianity flourishes best in the darkness 
of ignorance and absence of culture. If true Christianity is 
life—and this it certainly is—it needs light no less than 
love in order to thrive. Salvation which restores the long 
lost life of paradisaical perfection is a triple cord: of life, 
love and light; whoever removes the strand of light from 
its fabric weakens it beyond repair. 


2 Ack IDEALS FOR THE SCHOOL 


In holding up a high standard of scholarship as an ideal 
of our School we are true alike to the genius of Chris- 
tianity, the spirit of Calvinism and the plans and purposes 
of the charter-members of the Christian Reformed Church. 
Nobody would choose to deny that March 15, 1876 was a 
day of small things as compared with March 15, 1926. 
But neither could one truthfully deny that March 15, 1926 
represents the harvest that sprang from seed sown March 
15, 1876. What we now witness, as well as our ideals for 
the future, were germinally contained in the institution 
that opened its doors on the bleak March day of fifty years 
ago. Of course, it is not contended that those who then 
performed their part upon the educational stage of our 
Church planned and foresaw every form and feature of 
the Theological School and Calvin College that now meet 
our eye. But it is submitted that our denominational 
fathers appreciated learning, and themselves recognized 
that what they had accomplished, proportionately great 
though it was relative to their strength, was after all but 
a feeble beginning in comparison with the ideal which they 
had envisaged. For they truly believed that in learning, 
as in all other things, the best to be obtained is none too 
good. ‘Today our strength has been multiplied several 
times, financially and otherwise. Moreover, there is not 
so crying a need of men to man the pulpits of our Church 
that we must rush them through their propadeutic and 
theological studies, as was the fashion in the days of long 
ago. 

The genius of Christianity and, agreeably to it, the 
spirit of Calvinism, its truest human interpretation, not 
only favor but actually require and demand the highest 
grade of intellectual talent, and its most thorough exploi- 
tation, and the richest store of systematically arranged 
and well-digested knowledge that can be conceived and 
achieved. Let it be here declared, that our holy religion 
does not sponsor intellectualism. Its anthropology teaches 
that man is heart, head and hand, and neither of these 
three exclusively, or excessively. Undue preponderance 
of the intellect disturbs the nice balance, which the Scrip- 
tures would have the man of God exemplify. Full-orbed 
Christianity sanctions neither Intellectualism, nor Mysti- 


IDEALS FOR THE SCHOOL 245 


cism, nor Pragmatism. But a high standard of scholarship 
does not necessarily imply intellectualistic one-sidedness. 
It only means that the intellect as bound up with heart 
and hand should occupy its own relative position, and 
there grow out to its fullest possible proportions. 

Now nothing is so markedly characteristic of Christian- 
ity as its doctrine of God, and nothing is so typical of 
Calvinism as the central place it assigns to God in human 
life and the world, and to the doctrine of God in the system 
of truth. According to Scripture God is light and in Him 
is no darkness at all. Accordingly, God works all things 
in creation, providence and redemption pursuant to the 
rational council of His will. He made man, the principal 
instrument of His Self-glorification, in His own image, 
and thereby equipped him for the possession of a life that 
Christ construed as knowledge of the only true God. Holy 
Writ, furthermore, informs us that all God’s handiwork 
is, in fact, and was intended to serve as, a revelation of its 
Maker, and that, by consequence, the purpose of our study 
of the same should be none other than knowing God as 
He displays His divine attributes in what His hands have 
wrought. For in the knowledge of God we feel the very 
pulse-beat of eternal life. 

This knowledge of God, gained from reading the books 
of God’s revelation, both special and general revelation, 
should be the light whereby we do the will of God in the 
world of God. For only in His light do we see the light. 
We must know God to understand His will, just as, con- 
versely, the performance of His will deepens our knowl- 
edge of the God of our life. And when thus we have 
learned to know Him and have bestirred ourselves to serve 
Him, we conclude by adoring the God whom we know and 
by laying upon His altar the fruits of our loving service 
to Him. Thus is our theologically construed knowledge 
of God and of His Words and Works, translated into a 
theocentrie life of worship and of service to His praise. 

It is an easy matter to draw the logical conclusion from 
these undoubted premises. It can be only this, that we 
should put forth every effort of which we are capable to 
read, and to read aright, the double text-book of the bless- 


246 IDEALS FOR THE SCHOOL 


ed knowledge of God. It is a bounden duty; hence we 
should address ourselves to its performance with the zeal 
of love-born obedience. It is our inestimable privilege; 
hence we should seek its satisfaction with all the zest of a 
hungry soul. If unbelieving scholars can gain inspiration 
and enthusiasm for their work, in such a measure as to 
render their application and diligence and perseverance 
exemplary, from either selfish love of glory, or altruistic 
regard for the welfare of their fellowmen, or the satisfac- 
tion of their personal lust of learning, christian students 
should, indeed, be consumed with a zeal for exerting them- 
selves to the utmost and achieving the best and the most 
in the field of learning, seeing they draw their inspiration 
from the high motive of knowing, serving and praising 
God Most High. 

There are two subsidiary reasons why Christians in 
general and Calvinists in particular, may be expected to 
raise the banner of a high standard of scholarship. First 
of all, unbelief, whch today is exceedingly belligerent and 
seemingly bent upon vanquishing Christianity as a system 
of thought, is leaving no stone unturned in its efforts to 
discredit the Bible and all Jearning loyal to it. It seeks 
out the men of most promising minds, it gives them the 
best of education technically and substantially, it pro- 
vides the means necessary for the attainment of its ideals, 
and thus labors with a zeal that compels admiration, for 
the accomplishment of its purposes. 


Nobody should argue in reply to this consideration that 
only faith overcomes the world, and that for this reason 
it is not necessary to meet learning with learning. Neither 
should anybody reason that it is the prerogative of God’s 
Spirit to break down the high barrier of unbelief and that 
by this same token, in consequence, the battle of human 
argument is foolishly futile. Reasoning of this kind labors 
under grievous misapprehension. The first error that 
needs correction is the mistaken notion that the primary 
and main purpose of Christian learning is of a missionary 
character. Scripture teaches and history proves, that the 
people of God must themselves be strong and vigorous 
before they can undertake the winning of the world with 


IDEALS FOR THE SCHOOL 247 


any hope of success. There are two dangers that menace 
God’s people and threaten to render them impotent. The 
first is indwelling sin, which is very eager to shroud the 
believer in the mists of ignorance, for sin never loves the 
light. Learning, and the stronger the better, is an excel- 
lent means of putting an effectual check upon the obscur- 
antist tendencies and the resultant disastrous conse- 
quences of the darkness-loving sinful nature of the human 
heart. The second is the knowledge, falsely so-called, of 
the world, which exercises a bewitching charm over the old 
man still lingering in the christian’s soul. Christian learn- 
ing here too is a really potent means of immunizing the 
christian mind. But for the inexcusable ignorance of 
many leaders of God’s people, heresy, unbelief and super- 
stition would never have gained entrance and acceptance. 
One of the contributory factors to the rapid spread and 
permanent triumph of the Reformation was the light of 
learning which shone at Wittenberg, Zurich, Geneva, Ley- 
den, and other cultural centres of Protestantism. The 
writer is thoroughly convinced that Fundamentalism, so- 
called, can only hope to combat Modernism successfully 
if it puts scientific fundamentalism, 1. e., “grondige studie”, 
as the Dutch would say, to the service of its religious fun- 
damentalism. Simple sentiment, however fervent and ef- 
fervescent, will go up in thin air, and accomplish little or 
nothing, unless it bases itself upon the solid rock of sound 
learning, both general and theological. 


The second error committed in minimizing the value of 
strong scholarship for orthodoxy is the ungrounded opin- 
ion that faith—the faith that fights our foes as well as 
saves our soul—has nothing to do with knowledge and 
erudition. We have, however, no separate soul for the 
exercise of faith; the only soul we have must be the seat 
of faith and this soul is intelligently as well as morally 
constituted. Faith, operating through this our only soul, 
is no less intellectual than moral in respect of its psycho- 
logical character. Moreover, faith even in the most re- 
stricted religious sense has intellectual content; it is knowl- 
edge of, no less than confident reliance upon, Jesus Christ 
and the Father that sent Him into the world. Again, if 


248 IDEALS FOR THE SCHOOL 


the knowledge of God’s world, properly construed, be 
knowledge of God, as was observed above, it cannot pos- 
sibly be repugnant to faith in God. The sad fact that un- 
believing science, hostile to the Word of God and hence 
destructive of religious life, is so generally in the ascendant 
and consequently aggressive and defiant, accounts for the 
distrustful, if not downright abhorrent, attitude which 
many christians of little learning take toward all other 
than theological knowledge. Their leaders ought not to 
grow weary in impressing upon their minds the distinction 
of believing and unbelieving science, corresponding to 
believing and unbelieving man. Our School has a spendid 
opportunity to teach this necessary differentiation by ex- 
ample as well as by precept. 


A last consideration may be urged. The Word of God 
that believers love so dearly and prize so highly, was in- 
tended to be “a lamp unto our feet and a light unto our 
path” (Ps. 119: 105). We would fail to do it justice if 
we neglected the light it sheds upon God’s wide world and 
human life, and made use only of the part that points the 
way to heaven. The Bible is a foundation upon which the 
knowledge of all God’s mighty works, of creation and re- 
demption alike, must be based. By assuming an indiffer- 
ent, if not worse, attitude toward learning in general we 
do not honor the Scriptures, but disregard their authority. 


Our discussions have led us to the second subsidiary 
reason why we should raise high the banner of strong 
scholarship. Ample learning, scientific knowledge, intel- 
lectual proficiency should not serve a merely defensive, 
apologetic purpose. We must also employ them construc- 
tively in the erection of the temple of God in the province 
of the human mind. This would have been our duty, had 
sin never made its appearance, and refutation of error and 
contradiction of falsehood not become necessary, though 
its performance would in that instance have been achieved 
under conditions differing widely from those obtaining 
today. It is a constituent part of our divinely imposed 
cultural task, and not the least to be sure. Our task re- 
mains, sin notwithstanding; our duty has not been abro- 
gated; while faith, which God grants to us in His grace, 


IDEALS rORS THE SCHOOL 249 


is the will to obey, no less than the desire to know, God. 
Speaking of humanity as organically constituted, it should 
be observed that the prosecution of the ideal of learning 
with the consuming zeal that springs from love unto Ged 
is not a privilege only, which, hence, may be accepted or 
declined at will, but a solemn, bounden duty as well. Its 
neglect renders us guilty, robs us of our christian joy, dis- 
turbs our spiritual peace, and strikes us with religious 
sterility and impotence. It goes without saying, that if 
Christendom had not neglected this holy duty so grievous- 
ly in the course of its long history, heresy could not have 
luxuriated in the measure which the history of doctrine 
records; superstition could not have crept into the 
church as mediaeval church-history shows it to have done; 
rationalism could not have corrupted Protestantism, as 
records of the eighteenth century prove it to have done; 
and Modernism could not have worm-eaten the Church of 
the twentieth century and poisoned the minds of its mem- 
bership, as our present-day situation painfully suggests it 
has succeeded in doing. The people of God have too gen- 
erally been satisfied with the beginning and principle of 
knowledge, that is, the fear of God; they have not suf- 
ficiently realized that principles connote development and 
beginning looks to continuance. What a harvest of de- 
fensive knowledge and constructive learning might have 
been reaped, if the seed of God’s fear had always been in- 
dustriously entrusted to the soil of life and the world, and 
had been sedulously cultivated, lo, these many centuries! 


Unswerving loyalty and high-grade scholarship are 
lofty ideals, which, if cherished and pursued, will be very 
helpful in realizing another ideal now to be discussed, viz., 
the efficient training of an able and godly Ministry. The 
two ideals first mentioned and their measurable realiza- 
tion are related to the ideal last stated as means to an end. 
If our people long and look for Ministers of the descrip- 
tion given they should, by all means, direct earnest atten- 
tion and serious effort toward the progressive translation 
of the ideals of loyalty and scholarship into facts of  his- 
tory. 


250 IDEALS FOR THE SCHOOL 


Now it follows from the supremely important place 
which the institution of the Church occupies in the King- 
dom of God and the correspondingly vital functions which 
it is expected to exercise in the same, that the proper 
training of its primary officers, viz., the ministers of the 
Gospel, is of fundamental significance. The church as an 
organization may aptly be compared to a beacon: by the 
faithful preaching of the Word of God it aids God’s peo- 
ple in a very effectual way in avoiding the rocks and shoals 
upon which the bark of their life may be wrecked, 
and in pointing out the safe channel leading to the haven 
of rest in the better land. Again it may fitly be likened 
to a dynamo, powerfully charged by the almighty working 
of the Pentecostal Spirit and lending strength to all its 
members for the labors and warfare of faith in which they 
are engaged in their various fields of work. Since the 
ministers have been put in charge of the Spirit-attended 
Gospel, their office is obviously of paramount importance. 


Our School was originally intended to be a Theological 
School, not in the sense that it should be a Seminary, or 
graduate school of theology only, but a ministerial train- 
ing school. Non-theological subjects, however, were only 
taught with a view to their propadeutic value for the study 
of Theology. It was, of course, not by implication denied 
that they had intrinsic value and propadeutic value for 
other sciences, such as law, medicine and others. But at 
the Theological School they were taught only because the 
student of theology and the minister of the Gospel needs 
their knowledge and the mental training they afford. 
These limitations arose from the situation, financial and 
social, then obtaining. Soon after 1900 our Church decid- 
ed upon enlarging the scope of our School. Since then 
the literary department, as it was designated, expanded 
into a full-fledged college with High School and Col- 
legiate departments. Not long ago the High School was 
detached from the College proper and transferred to a 
society ad hoc. Simultaneously our School undertook 
training men and women for other vocations and profes- 
sions as well as the Gospel ministry. 


It need hardly be said, however, that our Church still 


IDEALS FOR THE SCHOOL 251 


considers the training of its ministry the primary pur- 
pose of its educational establishment, though, of course, 
not its exclusive, or only important end. The ideal of train- 
ing an able, or learned, and godly ministry takes in the 
Theological School entirely, for it has no other purpose; 
and Calvin College insofar as the Seminary Preparatory 
Course is concerned. This latter course should be as wisely 
adapted to the end in view as possible. For it cannot be 
denied that a prospective theological student and minister 
cannot study all subjects that are really interesting and 
generally useful. A selection must needs be made. It is 
not necessary to go into the details of such a Seminary 
Preparatory Course. It will suffice to emphasize the need 
of a strong collegiate training for seminary work. The 
very best to be gotten is far from being in the least too 
good. No house can be more firm than its foundation. It 
should not be forgotten that a minister expects to keep 
on building on the foundation of his college training for 
the rest of his life, perhaps for forty or fifty years. In 
addition, it should be observed that the collegiate training 
of the prospective theologian of necessity must be as direct 
and specific as possible. It is not wise to believe that any 
college training whatsoever will do. Medical and law 
schools do not so believe, and theological schools ought not 
so to think. All manner of scientific learning will prove 
helpful to the gospel minister, but certain lines of scien- 
tific knowledge are indispensably necessary. ‘To mention 
but one instance by way of example: linguistic and his- 
torical knowledge are absolutely requisite unto a scientific 
study of the biblical record of revelation and of its crys- 
talization in the history of the Christian Church. The 
ideal, then, of the best possible training of the ministry in- 
cludes making the Seminary Preparatory Course as best 
suited to this purpose as wisdom can devise. 


In speaking more particularly of the Theological School 
in this connection, the question arises, in what way theolog- 
ical students may best be trained for pulpit efficiency and 
pastoral proficiency. It will be well to call to mind from the 
outset, that a course of three, or even of four vears does 
not suffice to put the student into possession of the volume 


252 IDEALS FOR THE SCHOOL 


of theological knowledge that is required for the fruitful 
discharge of his future duties. It is necessary, and it is 
expected, that he will, upon entering the pastorate, pro- 
long his habits of study and continue his mental labors 
without abatement. It cannot, then, be our ideal to load 
the student down with the freight of theological learning 
to capacity. Of course, we should not swing to the other 
extreme and neglect information. Indeed, a measure of 
ready-to-hand knowledge is necessary to undertake the 
Ministry at all. But emphasis, no doubt, should be laid 
upon training the student for his future didactic and prac- 
tical labors. This training necessarily involves accumulat- 
ing and assimilating theological information as may be 
gathered from text-books studied and lectures attended. 
By means of materials thus collected and the methodolog- 
ical aid and guidance extended by the professors, the 
student will hopefully develop what for want of a better 
name may be called the “sensus theologicus.” This theo- 
logical sense is the indefinable something, the peculiar 
aptitude of mind and heart, the habit of soul, that enables 
the minister of the Gospel, on the supposition that he fears 
the Lord and loves His Word, to penetrate the truth of 
revelation, to gather its religious significance, to relate it 
to life, to use it for interpreting the spiritual experiences 
of the sheep of his fold, and himself to visualize the world 
of redeeming truth as a spiritual reality, in order that he 
may lead his people into that land of pure delight. In a 
word, theological training should aim at developing Bible- 
students that can qualify spiritually, temperamentally, 
methodologically and informatively. If the name did not 
sound somewhat pretentious we might speak of Bible- 
experts. Our students should be trained to handle the 
Word of God to best advantage in God’s house and in the 
homes of His people. 


In order to realize this ideal it is necessary that primary 
emphasis should be laid upon theoretical in distinction 
from practical training. Not to the utter neglect, to be 
sure, of the latter, for it should be recognized that an im- 
practical man can hardly exercise the ministerial office 
acceptably. The theological student is expected to become 


IDEALS FOR THE SCHOOL 253 


a preacher primarily and a pastor secondarily. The preach- 
ing office he exercises alone, the pastoral office he shares 
with the eldership of the church. No doubt, the minister 
should be both preacher and pastor. But his theological 
training should put first things first, that is, insight into 
God’s Word and understanding of its applicability to the 
life of God’s people. 

A double reason for this distribution of emphasis may 
be assigned. The genius for practice, in distinction from 
learning acquired, is fundamentally native. Insofar as 
it requires development social relationships previous to 
his entrance upon the ministry help to call it into action. 
The theoretical study of church life in the department 
of practical theology will also prove helpful in 
visualizing by anticipation the practical aspects of 
his future work. Obviously the seminary can _ hardly 
give the student any real practical training. ‘The little 
it can do need not be despised, and need not be neglected. 
But real practical training can first be had when the stu- 
dent has left the halls of the Theological Schoo] and has 
been invested with the shepherd’s staff by ordination. 

In the second place reference should be made to the 
practical atmosphere that gathers about the Theological 
School by reason of the fact that it is very largely a min- 
isterial training school. The School is conducted under 
the auspices of the church; the church governs it through 
the trustees whom it appoints; the instruction, however 
scientific in method, has a practical motif, not only in 
practical theology, but also in the other three departments. 
Every member of the present teaching staff has had some 
experience in the active ministry. It is generally recog- 
nized that this qualification is very desirable, if not abso- 
lutely necessary, for a teacher of prospective ministers. 

A Theological School that puts a high rating on the 
scientific knowledge of the Scriptures, and a church that 
deems a large measure of theological learning necessary 
unto efficient gospel ministration, would lead one to con- 
clude that the field of theology should be thoroughly cul- 
tivated. If one will go to the trouble of looking over the 
field of theology, he will find that it is very extensive, in- 


254 IDEALS FOR THE SCHOOL 


deed. If this wide field is to be intensively worked, as the 
needs of the church require, a correspondingly large staff 
of professors is necessary. It is therefore one of the ideals 
of the Theological School that it have, ultimately, of 
course, though not in the too distant future, a staff of 
ten professors. Only when the staff is enlarged can the 
professors add considerable research to their routine 
teaching duties. If argument were needed to drive these 
thoughts home, it might be remarked that the overwhelm- 
ing powers of modernist learning, if nothing else, render 
it imperative that the church at large, owr church too, arm 
itself to the teeth with sound, sanctified learning in the 
personnel of its seminary staff and the ranks of its minis- 
try. The cost is none too great, when it is considered that 
the welfare of God’s Zion is at stake. 

A learned and able ministry will only prove fruitful if 
it is as godly as it is erudite. The Theological School 
should so train our prospective ministers, that they are as 
pre-eminent spiritually as they are well-informed and 
scientifically equipped theologically. With a view to this 
need it should be deemed an essential requirement that a 
candidate for a theological chair be generally known to be 
godfearing no less than learned. It is simply natura] and 
logical that the leaders of an institution of the nature of 
the Christian Church should be pre-eminent spiritually. 
Christianity’s heart beats in the fear of God and faith in 
Christ, that is, in piety. If our ministers are to be more 
than technical functionaries, if they are to be shepherds 
of the flock, then this chrstian piety should form a very 
real part of their equipment. Students for the ministry 
should, therefore, be accepted on the strength of their 
spiritual fitness as well as their intellectual suitableness. 
And the school where they receive their training should be 
pervaded with the spirit of deep moral earnestness and 
high christian spirituality. Its intellectuality as proper to 
an institution of learning should be steeped in spirituality. 
Conversely, this spirituality should be clarified and il- 
luminated by learning, strong and ample. ‘To be sure, 
piety should not be added to learning mechanically; it is 
the very breath of life of true christian learning, just as 
the latter renders it vocal and articulate. 


IDEALS FOR THE SCHOOL 255 


For this reason the Theological School should ever em- 
phasize holiness of heart and godliness of life. In the 
bracing atmosphere of the cultural life of our times there 
is abundant stimulus to thought and learning. As an in- 
stitution of learning it can hardly be forgetful of its in- 
tellectual duties. Love of learning we have in common 
with all schools and with all cultured people. But the fear 
of the Lord, the love of God, faith in Jesus Christ, walk- 
ing humbly with Jehovah, which are so fundamental to a 
ministerial training school, are not common, and today 
they receive small support, indeed, from the prevailing 
currents of thought and the popular ideals of life. It is 
not too much to say, that in confessedly christian circles 
piety is nowadays hardly at par. Under the given circum- 
stances it cannot properly be considered out of place to 
declare with a degree of emphasis and insistence, that god- 
liness should be cherished as one of the choicest ideals of 
our School. In conclusion it should be observed that loy- 
alty to God’s Word not only presupposes fellowship with 
God through vital and vibrant faith, but also stimulates 
and fosters loving communion with the God of our salva- 
tion amidst the training for, and the exercise of, the glor- 
ious gospel ministry. 


As remarked above, our School was originally a min- 
isterial training School only. Subsequently its scope was 
enlarged, agreeably to the native impulse of Calvinism 
to seek God in the general as well as in the special book 
of His revelation, and to serve Him in human life at large 
as well as in the specific province of the organized church. 
Obviously, the Seminary, or Theologica] department, of 
our School, still aims exclusively at the original purpose. 
There is, indeed, no objection to admitting such as do not 
intend to enter the ministry; in fact, it is very much to 
be desired that provision be made for the admission of 
others than prospective ministers, under conditions, of 
course, that safeguard the academic and spiritual] charac- 
ter of the institution. But such widening of scope mani- 
festly does not change the fact that the Theological 
School is, to all practical purposes and intents, a minis- 
terial training school and will continue to be. 


256 IDEALS FOR THE SCHOOL 


What ideals should Calvin College cherish and strive 
to realize? Space forbids entering upon a discussion, 
au fond, of the technical ideals of a christian college based 
upon the principles of Calvinism. The writer begs to sug- 
gest that this aspect of the ideals of our College is highly 
deserving of attention, and that it be discussed, hopefully 
before long, in a thorough fashion by somebody competent 
for the task. It may suffice to mention and somewhat em- 
phasize two ideals which Calvin College should enthusi- 
astically embrace. 


The first of these delectable ideals is the intellectual and 
spiritual training of men and women who shall, by dint of 
their distinctly christian, and super distinctly Calvinistie, 
religious faith, spiritual idealism, moral ambition and 
scholastic equipment, prove to be permanently potent in- 
fluences in the prominent and leading positions of society 
for the upbuilding and extension of God’s blessed King- 
dom in our land. That Kingdom is here, indeed; but it is 
today in an anaemic condition. Its strength has failed; 
its glory has tarnished; its influence has grown weak; its 
identity has been obscured. The church, which constitutes 
its capital province, has been overrun by the invading 
forces of unbelief, and the whole domain of God has suf- 
fered in consequence. What prestige does God’s truth 
this day command in the field of education; what sway 
does God’s will hold in our times in social, industrial, com- 
mercial and political life? What district of our land is 
“full of the glory of the Lord?” Where in our land, apart 
from some churches, does the blessed banner of the cross 
float proudly on the breezes of the day? And the question 
is not only: what are the conditions of the Kingdom ob- 
taining today, but also: how have they come about? The 
answer is not far to seek: The prophets of the Lord have 
failed in their duty of being the light of the world; in 
many instances they have not even kept the Word of their 
God, and very generally they have neglected the oppor- 
tunities which the conjunction of the Renaissance—the 
starting point of modern culture—and the Reformation— 
the revival of the authority and knowledge of the Bible— 
put in their way. The result has been that unbelief has well- 





IDEALS FOR THE SCHOOL 257 


nigh monopolized the field of learning, theology in part 
excepted, and in its diligence has capitalized man and 
money for the erection of the imposing edifice of anti- 
biblical science and for the operation of a press that serves 
its purpose. 

This being the situation, Calvin College is afforded a 
golden opportunity to bear the torch of divine truth into 
the world of learning, now dark and dangerous with un- 
belief, by means of the many students that pass through 
its halls on their way to active service in God’s Kingdom. 
It is the privilege and duty alike of Calvin College, to pro- 
vide for these future leaders of our people the atmosphere 
of devotion to God, of high respect for His holy Word, 
of profound enthusiasm for His noble cause, of the self- 
sacrificial spirit that prompts us to say: send me, Lord; 
what wouldst Thou have me do. If the instruction, ma- 
terially, and its impartation, pedagogically, is charged 
with this spirit of loving consecration to the ever abiding 
truth of God’s Holy Word, Calvin College cannot fail to 
contribute its part toward conquering the world of learn- 
ing for the Christ of God and crowning Him Lord of all 
in the field of education. ‘To do this would certainly be 
e voto Calvini, i. e., the fulfilment of one of the fondest 
wishes of John Calvin, after whom the College was sig- 
nificantly named. 

The second ideal toward which Calvin College should 
resolutely set its face is its expansion into a full-fledged 
university. he writer is not concerned to draw the plans 
for Calvin University. All that is needed now is to point 
out the need of this enlargement and our duty to seek its 
fulfilment by all manner of fair means. It is necessary to 
revive and keep before our people a slogan, that has done 
so much in the past to bring about the establishment of 
Calvin College. Rev. K. Kuiper, of sainted memory, used 
to say by reiteration: “want een College moet er komen.” 
Only one word need be changed. “Want eene Universiteit 
moet er komen’, is the version that suits the present situa- 
tion. No doubt, the sense of the need of a college im- 
pelled our departed brother to conclude his numerous arti- 
eles on christian education with the words quoted above. 


258 IDEALS FOR THE SCHOOL 


He certainly awakened the Church to the need which he so 
clearly recognized himself. What we need today is a Kui- 
per redivivus to din it into the ears of the present genera- 
tion: we must by all means establish a university! 

Obviously, the statement of this need will arouse men to 
raise two questions in particular. They are: why is a uni- 
versity necessary, and is its establishment and maintenance 
possible? Its need may be urged on theoretical and prac- 
tical grounds. ‘The word university has a quantitative and 
a qualitative connotation. Quantitatively it stands for 
the complete conspectus of human learning; qualitatively 
it represents a methodology suited to advanced work in 
the field of knowledge. It may be said without any dero- 
gation whatsoever to the value of methodology on the one 
hand, and our people on the other hand, that the latter 
are not primarily interested in the former. In this connec- 
tion the quantitative aspect of the proposed university 
captures their attention most easily. 

It should not be difficult to convince a Calvinist of the 
need of an institution in which all the sciences are taught, 
not only in a propadeutic way, but also in graduate style. 
A man of the Reformed way of thinking at once recalls 
that God is individually One; that His thoughts as erys- 
tallized in His eternal decrees are highly unitary; that His 
Works both in creation and in redemption bear the marks 
of the unity of their Author’s Being and Council; that 
science 1s the reflection of what God has revealed of Him- 
self in His Words and Works, in the logically constituted 
human mind; and that the systematic reproduction of this 
logical image, which we call science, must needs be char- 
acterized by the feature of unity which distinguishes God 
and things divine. The Christian’s, and, particularly, the 
Calvinist’s, mind craves unity, organic unity; and the log- 
ical implication of this constitutionally needed organic 
unity is completeness. 

This is the road of logic. The path of religion leads to 
the same conclusion. If all God’s works do reveal Him 
who is our heavenly Father, we cannot rest content as His 
children with knowing Him in a smaller measure than His 
revelation allows. Not only our knowing mind, but our 


IDEALS FOR THE SCHOOL 259 


loving heart as well, will constrain us to seek His footsteps 
wherever they have fallen, to hear His voice whenever He 
may speak, to see His hand wherever He may work, to see 
His divine power, wisdom and goodness in whatsoever 
ways they may find expression. Ethically, too, the chris- 
tian feels he should take in the full knowledge of God. 
If God has been pleased to reveal Himself at sundry times 
and in various ways, it would be inexcusable negligence 
not to read the knowledge of God in the book so lovingly 
spread out before us by God’s own hand. In conclusion, 
if the body of human knowledge of God and things divine 
be organically constituted, unbelief, if made the basis of 
learning, will play havoc with every part. We must build 
our system of education from the bottom up; primary 
school, high school, college and university. As long as the 
latter is lacking there is, indeed, a massing link. 

But there are also practical reasons why we should have 
our own university. ‘Io begin with, the principles and 
maxims that guide human thought and pr actice are pre- 
pared in the workshop of higher i. e. university, learning. 
The men that dwell on University Heights publish their 
philosophy; then little by little their views and ideals pene- 
trate the masses living on the lower levels of the thinking 
world. If God’s people would have their hand on the 
throttle and operate the levers of public opinion, they 
should by all means occupy the strategic positions of high- 
er learning, and not leave university opportunities to men 
who own no allegiance to God’s Word. 

Another practical reason for developing Calvin College 
into a university is the circumstance that many of our 
young men are preparing for such professions as law, 
medicine, and others, and, no doubt, would finish their 
work under our own auspices, if only opportunity pre- 
sented. Time was when but few of our sons could seek 
these professions. In those days the need of a university 
of our own was, to be sure, not as urgent, as by reason of 
our changing social and financial status it has become to- 
day. Why should we not act consistently with the policy 
which we pursued in the past—a policy, by the way, rooted 
in principle. When our people, generally speaking, could 


260 IDEALS FOR THE SCHOOL 


not well afford to give their children more than an eighth- 
grade education, there was little need, indeed, of erecting 
Christian High Schools. But as soon the level of our pros- 
perity rose and parents were in a position to bestow upon 
their children a more liberal education, the ‘Theological 
School opened the doors of its literary department to oth- 
ers than prospective ministers, and High Schools of chris- 
tian description were established in several centres of our 
constituency. Under the very same impulse the comple- 
tion of Calvin College was hastened. It was felt that our 
ministry needs complete collegiate training for cultural 
and theological purposes. But it was also recognized that 
a growing proportion of our High School pupils were 
looking forward to higher education. ‘Today the number 
of our young men and women seeking university training 
is by no means insignificant. Why not continue our tradi- 
tional practice of promptly meeting demand with supply? 
Why did we establish our christian primary schools, our 
high schools and Calvin College? Because we felt the call 
of duty to supply our youth with christian education. 
Covenant children have a God-given right to a Bible-based 
training for their task in the Kingdom of God; and cove- 
nant parents promised to respect these rights in duty to 
God when they presented their children for baptism. Do 
the covenant-rights of our children not extend to univer- 
sity work; do our covenant-duties not include giving our 
children university training, if they desire and need it? 


A third practical reason for providing university facil- 
ities for our sons and daughters is contained in the grave 
danger with which attendance at institutions not governed 
by the Word of God is manifestly fraught. Not a few of 
our children have suffered shipwreck of the faith at insti- 
tutions, where the atmosphere acted frost-like on their 
spiritual life, and the instruction given tended to break 
down their regard for the Bible as the infallible Word 
of God and hence to undermine their christian convictions. 
The happy fact that not all who entered these schools 
suffered the spoliation of their faith, and that some per- 
haps did not experience as much as the weakening and 
obscuration of their christianity, is no argument against 


IDEALS FOR THE SCHOOL 261 


our children’s need of a Calvinistic university, and their 
parents’ duty of establishing the same at all. What God 
is graciously pleased to do in view of our weakness, or 
inability, and sometimes in spite of our shortcomings, is 
not the rule of owr duty. Who can deny that if practical 
godlessness has slain its thousands, unbelieving learning 
has laid its ten thousands low? And do we not recognize 
some of those fallen on the field of battle as covenant 
youth? Can christian America possibly stand acquitted 
on this score at the tribunal of God? 

The second question to which our ideal of Calvin Uni- 
versity gives occasion is this: is this confessedly beautiful 
and obligatory ideal capable of realization? Let it first 
of all be observed, that faith returns an affirmative answer 
In many instances in which reason, however earnest and 
brave, feels constrained to reply in the negative. In fact, 
faith has done things at which everything else than faith 
staggered and despaired. The planting of the Christian 
Church in the Roman Empire and elsewhere need but be 
mentioned. Faith, prayer and self-sacrifice have by their 
joint power achieved what apart from their united efforts 
could truthfully be called impossible. Dr. Kuyper, the 
principal founder of the Free University of Amsterdam, 
some years ago designated its establishment “Ken 
geloofstuk” i. e. a venture of Faith. 

In making answer to the question concerning the feasi- 
bility of Calvin University, we should certainly not in- 
dulge in visionary schemes, but neither should we fail to 
take our stand antecedently upon the high and biblical 
ground of devotion to duty and assurance that God will 
give us strength to perform what He would have us do. 
Surely, God’s will, which is the rule of our duty, does not 
demand the impossible, on the supposition, of course, that 
we have faith in God, have learned the secret of prevailing 
prayer, and have caught the self-sacrificing spirit of 
Christ, who paid no less a price for achieving the purposes 
of God than His very life. 

Without going into the details of the practicability of 
the proposed University, it may suffice to observe that 
“Rome was not built in one day’, as the saying goes. This 


262 IDEALS FOR THE SCHOOL 


lesson of history should not be wasted on us. Calvin Col- 
lege as it stands today, is the product of many years of 
growth. There is no reason why we should not build Cal- 
vin University on the instalment plan. Let us add one 
graduate department at a time. The Theological School 
proves that this line of development is a very real possi- 
bility. Why should we not have a Law School next, and 
thus inject our Calvinistic principles into the practice 
of Law; which, as we know, is so vitally intertwined with 
our commercial, industrial and political life. Our land and 
people truly need the blessings of a christian, i. e., Bible- 
erounded, jurisprudence. Let us, then, say as did Nehe- 
miah (Neh. 2:20) “The God of heaven, He will prosper 
us; therefore we His servants will arise and build.” 


One more ideal deservedly receives mention ere our 
chapter is concluded. It is this: Calvin University, as 
our School may pardonably be styled in the spirit of ideal- 
ism and hopefulness, undoubtedly has a just claim to, and 
certainly needs, all the spiritual, moral, intellectual and 
financial strength which our far-flung church commands. 
It ought not to suffer in any way or measure from duplica- 
tion of the work which it is already doing and in time to 
come may do, within the circle of our people. Its ideal, 
then, with respect to territory is the parallel of serving all 
our people 1 in the most acceptable manner possible, and of 
enjoying the undivided support of all our people. Ex- 
president Hiemenga outlined this ideal in admirable fash- 
ion during his incumbency. His excellent scheme provided 
for one strong college, maturing into a university, with 
graduate departments developing proportionately to our 
united strength conformably to the graduate department 
of theology already in existence. The scheme next calls 
for high schools in all centers of our ecclesiastical domain 
to serve as feeders of Calvin College. Obviously the 
scheme stipulates that these several high schools adapt 
their curricula to the entrance requirements of Calvin 
College, as much as is consistent with local needs. Funda- 
mental to the scheme, of course, are the christian primary 
schools which in turn should adjust themselves to the 
christian high schools. This pyramidal structure culminat- 


IDEALS FOR THE SCHOOL 263 


ing in Calvin University manifestly deserves commenda- 
tion and endorsement. 

The question, whether in time to come, our people may 
not be able to support two colleges without effectually 
crippling and dwarfing either, is palpably a very specula- 
tive one. Unless they have escaped the attention of the 
writer, there are no signs in the sky predicting so abundant 
a growth of our Church as to suggest the possibility, how- 
ever remote, of more than one well-equipped College. 
However, the question stated leaves out of account the 
imperative need of developing Calvin College into Calvin 
University. Is it too much to say that our people will 
most assuredly need all their strength for generations to 
come to found and to maintain their calvinistic university ? 
Let us, then, remember the famous Dutch adage: “Een- 
dracht maakt macht”, and build Calvin University on the 
secure foundations of an increasing number of constantly 
improving christian primary schools, and a growing num- 
ber of unceasingly progressing christian high schools. In 
the measure in which this fascinating ideal] is realized, shall 
we of Dutch extraction and Reformed persuasion make a 
noble contribution to education in our good United States 
of America. 

May our help ever be in the Name of the Lord, who 
made heaven and earth! 


CI6] *,Snwesyjaiuy 3n snwipsio,, sdiod jo syuspnis 





The School and the Alumni 
The Reverend D. H. Muyskens 


GaN the subject assigned to us by the Semi-Cen- 

“| Pea) tennial Committee it is taken for granted that 
Soni @ there is an abiding relation between the School 

Sesxexd| and her alumni. So we too shall take that for 
granted. The question may be asked, however, how are 
we to conceive of this relationship? Is it one-sided, obli- 
gating only the alumni towards the School; or is the rela- 
tionship reciprocal, involving also a continued contact 
which the School has or should have with her alumni? 

The former is the current view. The alumni are not 
through with the School: but the School is through with 
them. 

At graduation the lady hands you your diploma and 
in effect says: “Now be sure to remember me at Thanks- 
giving time! You might send me a turkey. Or when 
Christmas comes you might send me a new bonnet. Run 
along now; and be a good boy!” Then she closes her 
doors, brews herself a cup of tea, and wonders what new 
monstrosities will be yelling about her corridors when she 
again keeps open house in the fall. 

Even thus, hunters will tell you, a mother-bear will 
not allow her cubs that have come to maturity to winter 
with her in the same den but drives them out from her own 
territory. From then on the cubs are just bears as far 
as she is concerned. 

That is the current view: but not the view of our Com- 
mittee, if at least we may assume that they have expended 
any thought on formulating this subject. If that had been 
their view they would have formulated the subject thus: 
The Alumni and the School. And in that case they would 
have added in a note not intended for publication: “Be 
sure to hammer the alumni hard; we need ever so many 
new things at the School.” 

But those were not our instructions. Our Committee is 
evidently of the opinion that our Alma Mater should not 





266 SCHOOL AND ALUMNI 


be bearish in her attitude but should retain a life-long 
interest in her cubs. 

And in all seriousness we do not doubt that she does. 
It is not flattery to say that in the main our School has 
been blessed with men who not only took a lively interest 
in their own immediate labors with their students but who 
also followed with interest developments in the life of our 
Churches and were always ready to give sympathetic aid 
to their former students who had become the chief actors 
upon this stage. Those of us at least who have tried them 
out have not found them wanting. Here then, and this is 
especially true of our Seminary, we have one point of con- 
tact between the School and her alumni. In our Theolog- 
ical Faculty we have an advisory body to which harassed 
ministers frequently turn with their perplexities. 

At our Synods this advisory capacity of our Theological 
Faculty is officially recognized. Our Professors not only 
individually give frequent advice to their former students, 
but they are officially the “pre-advisors” of our Synod 
with a voice in all of its deliberations. The value of this 
practise from the viewpoint of the contact it affords be- 
tween the School and her alumni should not be underesti- 
mated. About one-half of the delegates to Synod are 
alumni of our School. Comparatively few of them are 
members of Curatorium. At Synod then they have an op- 
portunity of coming into direct contact with the men who 
are responsible for the conduct of our School, who in fact 
make the School. If there were no other, and even weight- 
ier, reasons for maintaining this practise, the opportunity 
which it affords for renewed contact between the School 
and the alumni would be sufficient to justify it. 

The voice of an old instructor, even a peculiar manner- 
ism or characteristic attitude, may at any moment trans- 
form a present Synodical gathering vibrant with tension 
into a quiet classroom of the years ago. 

There you are—back again in your familiar seat. 

That seat to the left of you and to the front should be 
empty—and it should be draped. Long ago the Church 
papers have informed you that its occupant has exchanged 
a laborious pulpit for the rest of the children of God. 
But he is there now. And after all why shouldn’t he be? 
He was always there after the gong rang. 








SCHOOL AND ALUMNI 267 


Snow is falling outside. Large flakes drift past the 
window. The radiators are knocking. 

But you had better come to attention. Didn't you hear 
the Professor ask: “Wat is het Caeseropapisme?”’ 

Now you are in for it. 

You were out preaching Sunday, and you preached 
three times and netted four dollars for your efforts. Won- 
der if you will be able to meet that board-bill‘ 

Wake up, man! Don’t you see the glint in the Profes- 
sor’s eye? “Wat is het Caeseropapisme?” 

At this point the president of Synod brings down his 
gavel. He announces that coffee is served in the basement. 
The reveries of a Synod-harrassed soul have come to a 
sudden end. 

And that is as it should be. Certainly at a Synod there 
are other and weightier occupations for your mind than 
day-dreaming. Yet, somehow, when you leave that Synod 
you have a renewed conviction that we have a “right little, 
tight little” School and that you personally owe just a bit 
more to it than you have ever really been ready to admit. 
All of which is a gain to the School and the alumni. 


But it is not only at our Synods that renewed contacts 
are established between the School and her alumni. We 
have noticed that consistories and even Classes are turning 
to our Theological Faculty for advice in difficult situa- 
tions. During the Common Grace Controversy Classes 
Grand Rapids Kast and West sought the advice of our 
Faculty and obtained it. This is also the practise of the 
Reformed Churches of the Netherlands. In_ the 
Geelkerken question, the Faculties of both Kampen and 
the Free University gave advice to officially interested 
bodies long before the gathering of the General Synod. 
It is evidently good Reformed practise, and from the 
viewpoint of this article of great advantage to both the 
School and the alumni. Perhaps, if we give our Profes- 
sors more time—do not keep them too busy with the cubs 
still in the den—this service to their former students and 
the Churches may in the future assume larger proportions. 

Think of what men holding academic chairs in the 
Netherlands have meant and still mean not only to their 


268 SCHOOL AND ALUMNI 


relatively small classes but also to their Church and Coun- 
try. Through their lectures and writings they have ex- 
tended their influence throughout the entire land and fur- 
nished their former students an extension course in their 
various subjects. Even we still profit from their labors. 
Why may we not expect something similar from our own 
men? That some of these men in the Netherlands were 
of exceptional genius not readily duplicated anywhere 
does not say that the realm of thought ends west of the 
Statue of Liberty. We are persuaded the men we have 
could render us this service if we but see to it that their 
labors are ordered in such a way as to give them the time 
and opportunity required for this activity. 

Nor need we fear that this activity would detract from 
the efficiency of the School. On the contrary, we think 
that it would benefit the School in its own proper activi- 
ties. A School whether College or Seminary always 
creates an atmosphere of its own. There is, indeed, a 
great danger here. The School is apt to become detached 
from life itself. We all recognize this when we say of a 
question whose decision either way makes no practical 
difference that it is an academic question. And having 
said that we proceed to ignore it. A larger participation 
of our professors in the affairs of our people would save 
them from that detached view of life which is the danger 
of the classroom. Our Professor of Dogmatics, for in- 
stance, lecturing to the general public would scarcely 
think of discussing the question whether God in His om- 
nipotence could create a stone so heavy that even He would 
be unable to lift it. We do not say that he would discuss 
such a subject even in the classroom. Yet it need not be 
forgotten that there were medieval scholastics who did 
discuss this very question and many others similar to it. 
Our students are entitled to an open-eyed, practical, as 
well as thoroughly scientific leadership such as only they 
can furnish who are themselves living a full life. 


Moreover, and that is our excuse for speaking of these 
thing's in this connection, this larger activity would keep 
the School in touch with her alumni. The alumnus too 
often looks upon his Alma Mater as the shell which shield- 


SCHOOLAND ALUMNI 269 


ed him as a chrysalis but which he has outgrown and cast 
off now that the imago has emerged and is winging its 
own free way in the outer air. ‘That conceit would soon 
perish if his Alma Mater would but occasionally add a 
little touch of color, of blue, or silver, or possibly gold to 
the wings of the butterfly. 

Thus far we have considered only the relation of the 
School to the alumni. 

At that, we have referred mostly to the Seminary and 
the Theological Faculty. It was not our intention, how- 
ever, to exclude the College from our discussion. No doubt 
the alumni of that department are willing to make allow- 
ances for the prejudices of a Theologian. You know— 
Theologia regina scientiarum! No! we shall not argue 
with them now. Rather we crave their indulgence trust- 
ing that they themselves are fully able to make an applica- 
tion of the argument to their own department. Hence- 
forth in discussing the relation of the alumni to the School 
we shall see to it that they have no just cause of complaint. 


We have frequently heard the statement that there is 
something wrong with the esprit de corps of our alumni. 
The impression is quite general that our alumni are not 
doing for Calvin what, for instance, alumni are doing for 
Harvard, Princeton, or Yale. We have not been able to 
obtain any data upon which we could base a comparison, 
but we need not conceal that our own impression has been 
of a similar nature. Naturally, if we are mistaken on this 
point we shall consider it a real service on the part of any 
alumnus who undertakes to open our eyes. If this ap- 
praisal of the situation be correct it might prove interest- 
ing to inquire how we are to account for this phenomenon. 

Certainly the size of our School should have nothing to 
do with it. 

Yet here we have a weakness that is peculiarly Amer- 
ican. We Americans have a “big” country, our business 
has become “big” business, and we like to do everything on 
a “grand scale.” Physical bigness has become a component 
part of our concept of the ideal. Whenever the issue is 
joined between the older generation that still remembers 
the Netherlands and the younger generation that knows 


270 SCHOOL AND ALUMNI 


only this their native land, the younger generation usually 
refers the whole question to some Atlas of the World. 
“See here,” they say, “that’s Holland, and this is the 
United States. Why, several Hollands could play hide- 
and-seek in one of our counties.”” That settles it with the 
younger generation. Dutch cheese can not be better than 
American cheese. Why! look at the map! 

Yet the older generation knows that even the good 
state of Wisconsin can not approach the good little cheeses 
of Edam. 

There may be a tendency to measure schools by the 
same standard. ‘There may be alumni who would rather 
say: “I am from Michigan,” than: “I am from Calvin,” 
and then be obliged to explain what and where Calvin is, 
and hear the response: “QO, that’s where they make furni- 
ture!” If there be any such perverts in our ranks then 
let us say to them: “Forget it, friends! They make good 
little cheeses in Edam; and in Grand Rapids they make 
other things besides furniture!” 

A school is “big”’ or small according to its standard of 
scholarship, and according to the ideals and principles 
which it inculeates. Judging by this standard we thank 
God that we have one of the “biggest” schools in America. 

Continuing our inquiry, have you noticed that one of 
the main points of contact between the universities and 
their alumni is established through athletics? Perhaps we 
should say that athletics create the main point of contact 
between these institutions and their alumni. We have 
heard many an alumnus boost his university’s football 
squad, but we have yet to hear an alumnus of these insti- 
tutions voicing his gratitude for the ideals of scholarship, 
morality, or spirituality with which his Alma Mater im- 
bued him. You may consider that statement a little strong. 
Perhaps your experience is not quite the same. We ven- 
ture the opinion, however, that your experience does not 
differ much from ours. Think of the alumni streaming 
to the games in the fall. Think of their banquets cele- 
brating a victory in the stadium. But last week the papers 
announced the gift of a half-million from an alumnus to 
his Alma Mater in recognition of a football victory. The 
half-million to go to the erection of a new stadium. 


SCHOOL AND ALUMNI 271 


President Lowell of Harvard for one could not object 
to our statement. According to the Literary Digest for 
November 21, 1925, President Lowell, speaking to the 
Convention of American Universities at Neve Haven, said: 

“Students and graduates of this generation are far more 
proud of their achievements on the athletic field and on the 
campus than in the classroom.” According to the Digest he 
added: “When I have one of Harvard’s robust graduates 
come to me and loudly say, ‘I am a red-blooded man; I 
want to know why the football team doesn’t win,’ I can 
not help recalling what the physiologists say, that human 
blood is most red when it has not been through the brain.” 
It is quite evident that President Lowell is not pleased 
with the situation. 

We think we can safely accept that much of the enthus- 
iasm of the alumni of the universities for their schools is 
centered upon the activities of these schools in athletics. 

Naturally this bond of interest between the alumni and 
the school is lacking in our circles. Calvin's football squad 
has not yet been pitted against the army or the navy; and 
the various radio stations have not yet broadcasted the ex- 
ploits of some Calvin Red Grange. It may, therefore, well 
be doubted whether if we except the enthusiasm gener- 
ated by the athletic activities of the universities our alum- 
ni would still fall behind the alumni of other institutions 
in this respect. 

We are not, however, making this point in order to 
exculpate any alumnus who in the past may have fallen 
into neglect of his Alma Mater. Still less because we 
deem it desirable to broaden our own athletic interests. 
Let athletics remain a means to the end expressed in the 
old adage: mens sana in corpore sano. We do not need 
any Red Granges. Give us young De Costas, Bilderdijks, 
Bavineks, Kuypers, McCoshes, Bryans, and Warfields. 
The founders of our Schoo] were serious-minded people. 
They had nothing in common with a paganistic, decadent, 
moribund civilization forever erying: panem et circenses, 
bread and games! ‘They were a sturdy race of Cal- 
vinists intent upon filling the hearts and lives of their 
children with the fear of God and obedience to His Word. 


272 SCHOOL AND ALUMNI 


Then let us leave it to others to fill the pink sporting pages 
of our hectic dailies with their endless grist of perverted 
hero-worship. 

For us the bond of interest must be sought elsewhere. 
Why not seek it in those very principles which gave birth 
to our School and which still constitute its distinctiveness, 
its raison ad etre? 

According to President Lowell of Harvard the ideals 
of scholarship no longer enthuse either the students or the 
alumni of the universities. Athletics has taken their place. 
But in our School we have the embodiment of an ideal 
greater than the admittedly valuable ideal of scholarship. 
We have that—undoubtedly. Our circles in general, in- 
cluding the faculties, the students, alumni, official Boards, 
and even our people supporting the School, have a higher 
regard for scholarship than even our fathers had. No, the 
statement of President Lowell does not apply to Calvin. 
The fear of God is evidently not only the beginning of 
wisdom and of true scholarship, but also its guardian in 
this world of make-believe. It is still true that the fear of 
God has the promise of this world as well as the next. 

But it is not merely an ideal of scholarship we have in- 
herited in our School. It is an ideal of Christian scholar- 
ship. The motive which called our institution into being 
was religious. Our Churches needed men for their pul- 
pits. Later we needed teachers for our Christian Schools. 
And let us hope that today there is a general realization 
that we need men and women in every walk of life to 
proclaim the mighty works of God. 

When the hope we have just expressed is fully realized 
then the seedling our fathers planted will have come to 
maturity and full fruition. 

Our fathers were Calvinists. 

Religion to them was not merely a way of escape to 
which they turned when they could no longer hold to this 
life. To them it was life itself: they held to the ideal that 
all of life should be motived by it. God was to them a 
sovereign God to be blessed by all His works in all places 
of His dominion. 

To them, therefore, it could not be enough that their 


SCHOOL AND ALUMNI 273 


School should pray with their children and show them a 
way of salvation. What they wanted, consciously or un- 
consciously, was a school that would cast the light of God’s 
Word upon every phase of existence and upon all the 
manifold activities of the children of men under the sun. 
‘They may not have expressed themselves as well as Kuy- 
per did at Princeton in his Stone Lectures on Calvinism. 
Perhaps they were not even conscious of the implications 
of their germ-thought. But deep down in their hearts 
it was there, as a seed awaiting germination, this hope of a 
Calvinistic University, exponent of a life—and world- 
view with the central thought: “Of Him, and through 
Him, and unto Him, are all things; to Whom be glory 
forever. 

This is the heritage which we have in our School. True, 
it is still incomplete. But what there is of it answers to 
that ideal. Nor should we say that the hope of a larger 
development is but a dream. You would not call the po- 
tentialities of any seed a dream. Certain conditions being 
granted, these potentialities are sure prophecies of things 
that will certainly come to pass. We Alumni should not 
only love our Alma Mater for what it was yesterday for 
our fathers, or for what it is today for us, but also for what 
it may be on the morrow for our children and children’s 
children. There is nothing false about such a valuation. 
In the fall we dig up our flower-bulbs with laborious care 
and store them for months in order to safeguard them 
against winter’s killing frosts. In doing so we are not 
thinking of those crude bulbs but we have a vision of the 
fragrant flowers of the following summer. Who shall 
blame us then if we look upon our School in that same 
light? If you must call this dreaming, then accept this 
also: God has a wonderful way of making dreams come 
true to those who put their trust in Him! 

It takes a little faith: but even with a very little faith 
it ought not to be difficult to see that in our Alma Mater 
we have more, infinitely more, than “bigness,” even 
though it were the “bigness” of all State Universities com- 
bined, could ever bring. A gridiron victory is enough to 
enthuse alumni of other institutions for their Alma Mater. 
Can the inspiration of our ideal no longer do the same 


274 SCHOOL AND ALUMNI 


for us? A football victory, what is it? A roar of raucous 
voices: a night of revelry: “sportitorials” in the dailies: 
a headache—-and the thing is gone forever! But our school 
has covenanted with God to proclaim His works in all 
places of his dominion. It too seeks victory and glory, 
but on other battlefields. And the victory it seeks is the 
victory of Him of Whom it is written: “The Lord is King 
forever!” And the glory for which it strives is the glory 
of that name concerning which it is written: “O Lord, our 
Lord, how excellent is thy name in all the earth!” 

Whoever among us holds the vision of that ideal no 
longer needs the stimulation of “bigness” or gridiron vic- 
tories to gird up his loins for his Alma Mater. 

Only as that vision fades can a son of Calvin forget his 
School. 7 

Is that vision fading? Are the eyes of some growing 
dim and do they no longer see what the fathers saw? These, 
then, shall forget. 

But we can not accept that their number is large. The 
activities of our Alumni have taken them to far fields. 
They have been very busy in their various callings. They 
have left the School to the proper authorities reflecting 
that it was in proper hands. There were no spectacular 
happenings prompting them to charter special trains to 
Grand Rapids in order to “root” for their Alma Mater. 
But they have not forgotten. Throughout the land from 
week to week they have led in prayer or have been led 
in prayer for their School, and the burden of that prayer 
has been that God may bless that School and use it might- 
ily for the extension of His Kingdom and the glory of His 
name. The vision still endures: but there is still need for 
the prayer: Lord, open our eyes! 

We can, however, serve our School in other ways. 

For one thing we can see to it that no one in our hearing 
belittles or slanders our School. Just criticism at the right 
place and time is always in order; but the spreading of 
tales among our people who have every reason to love and 
support the School has nothing in common with desirable 
criticism. This is a snake which should be crushed wher- 
ever it lifts its head. “Hit it!’, Roosevelt would have 
said, “Hit it hard!” 


SCHOOL AN DAALUMNI 275 


Besides, more than ever we should use our influence in 
placing our young men and women at our own School. 
Whoever is acquainted with the educational world of our 
day knows that we are not calling upon our young people 
to make a sacrifice when we urge them to go to Calvin. 
Allow us a brief quotation from another College Presi- 
dent, Dr. J. B. Finley, formerly of California, now of the 
University of Mexico. In the number of. the Literary 
Digest already quoted he is reported as follows: “Our 
nation probably will be saved, for a few years at least, 
by the young men who can not go to a college or a uni- 
versity. Manhood is the ideal that is being overlooked in 
our educational system. A master of arts or a doctor of 
philosophy is now a boy whose parents have enough money 
to keep him in college until the professors are tired of 
looking at him. I do not wish to assume the dramatic role 
of cynic or pessimist, but as I leave behind me the shores 
of a country of which every American is proud I confess 
to some misgivings. We have built our colleges and uni- 
versities to produce better citizens. Are they doing it?” 

We all know they are not. Nor will they ever be able 
to do this until they surrender their insidious propaganda 
against the life-view and world-view of Christianity. It is 
our business to see to it that our young men and women 
are not lured away from Calvin by the glitter of institu- 
tions which are already weary of their own moral and 
spiritual futility. 

Perhaps, too, our Alumni should give more attention to 
the meetings of our Association. We plead guilty to this 
charge. There are, however, extenuating circumstances. 
The way is long from Rehoboth, Kdmonton, Oak Harbor, 
Hoboken, or China to Grand Rapids. Nor do we all have 
the royal salary of the “King of Swat.” We shall have to 
surrender that hope: the day when all the travelers return 
can never come. 

But we can at least organize, and organize for a definite 
purpose. Hope’s Alumni, we understand, have endowed 
a Chair of Philosophy for their Alma Mater. Is there not 
something similar that we might be able to accomplish 
for our Alma Mater? Undoubtedly there is. In fact, as 


276 SCHOOL AND ALUMNI 


long as our School has not yet attained its full stature, 
as long as it has not changed its name from the Theolog- 
ical School and Calvin College to that of Calvin Univer- 
sity we need not be at a loss for opportunities of following 
the example of Hope’s Alumni. To find some first step 
on the road which ultimately will lead to that goal, that 
should be our endeavor. And having found it we should 
not need repeated urging to induce us to take it and to 
follow that road to the end. 


In conclusion we again ask you to look upon our School 
with an eye to the things that may still be. 

Everywhere the old order is breaking down. Some loud- 
ly proclaim: “It is the end of all things;” ‘They may be 
right. On the other hand it may also be the beginning of a 
new era. What if God had ordained that a world weary 
of its toys and tinsel and Jazz-songs were again to turn to 
him in a new De Profundis swelling into a The Deum 
Laudamus? Upon the night of superstition, worldli- 
ness, and declining faith, which we call the Middle Ages, 
dawned the morning of the Reformation. A mightier 
dawn than even that of Luther may at this very moment 
be creeping to the Eastern skies. 

It may be. And if it is to be The King will find good 
use for Calvin, great use, a use all the greater for the 
more abundant care with which we have shaped this in- 
strument to His hand. 

But what if it is not to be? What if the King should 
come? 

Why! then, The King will come!—and we shall not be 
sorry that we attempted these things for Him. 


Bibliography 
R. Stob 


The official communication of the secretary of the Semi- 
Centennial Committee, designated my task as a two-fold 
one. ‘he first was to make a bibliography of the Press 
Output of the professors and alumni of the institution; 
and the second was to discuss “‘the unfinished literary task.” 
In consultation with the committee it was decided to in- 
clude only the publications of graduates and faculty mem- 
bers of the institution, and to make no mention of such ar- 
ticles from their hand, as appeared in periodicals as De 
Gereformeerde Amerikaan, De Getuige, De Wachter, The 
Banner, The Christian Journal, Religion and Culture, The 
Witness, De Heidenwereld. Most of the material con- 
tained in this bibhography can be found in the library of 
the ‘Theological School ard Calvin College. But to make 
it as complete as possible Dr. H. Beets gave us free access 
to his files and stacks. For this privilege we wish to thank 
him most heartily. Undoubtedly certain errors and omis- 
sions have crept in but we have done the best we could. 


On the “unfinished literary task” we can be brief. The 
subject index speaks for itself and every one can deter- 
mine on the kasis of it wherein we were strong and where- 
in weak. And thus he is also able to know, in view of 
the conditions of modern life, what should be produced 
in the future. In the subject index each title has been 
classified under only one heading to conserve space. 


AUTHOR INDEX 


BEETS, HENRY 
Het Leven van President McKinley. H. Holkeboer, Holland, Mich. 


1901. pp 200. 

Ds. Wm. Hendrik Frieling. Verhaar. G. R. Mich. 1902. pp 16. 

A Compendium of the Christian Religion, Enlarged. J. B. Hulst. 
G. R. Mich. 1903. pp 36. Joint author with M. J. Bosma. 
Sacred History for Juniors. Joint author with M. J. Bosma, J. B. 
Hulst;.G: R Mich. 1903:. pp 33. 

Christus in Gethsemane. In Uit Eigen Kring. J. B. Hulst, G. R. 
Mich. 1903. pp 190-204. 


Biblio GRA PEERY 


IO 
~I 
io) 


Eene Waarschuwing Gods voor de Laatste Ure: Geef Bevel aan uw 
Huis. In Uit Eigen Kring. J. B.. Hulst, G. R. Mich. 1903. pp 755-765. 
De Leiding des Geestes. In Uit Eigen Kring. J. B. Hulst, G. R. 
Mich. 1903. pp 71-84. 
Borstius’ Primer of Bible Truths. Joint author with M. J. Bosma. 
J. B.nfiulst. G.R. Mich. +1904. pp 30. 
Kerkenorde der Christ. Geref. Kerk. Joint author with G. K. 
Hemkes: 7W.. Heyns, J. Bs Bulst] (Gu Rae Mschioe 1005." panics 
Sacred History for Seniors. Joint author with M. J. Bosma. J. B. 
Hulst. G. R. Mich. 1906. pp 88. 
Catechism of Reformed Doctrine. J. B. Hulst, G. R. Mich. 1907 
pp 86. Joint author with M. J. Bosma. 
De Christ. Geref. Kerk in Haar Oorsprong en Worstel periode. In 
Gedenkboek. J. B. Hulst, G. R. Mich. 1907. pp 3-68. 
Triumfen van het Kruis. J. B. Hulst. G. R. Mich 1909. pp XX11+ 
282. 
Abraham Lincoln. J. B. Hulst.- G. R. Mich. 1909. pp 224. 
Al Onze Bekommernissen op Hem Geworpen. In Tot de Volmaking 
der Heiligen. Holland Printing Co., Holland, Mich. 1911. pp 27-36. 
Primer? of - Reformed Doctrines,-— Translation “of, jw tise UJGneene 
Eenvoudig Onderricht. Joint author with J. F. Zwemer.  Esco.* 
G Rew Mich-* *1912— pp 3iy 
Predestination. In Manifold Grace. Esco. G. R. Mich. 1914. pp 1-17. 
De Christ. Geref: Kerk. Zestig Jaren van Stryd en Zegen G. R. 
Printingeco. Geka Miche mold: erpps4oo: 
Compendium Explained. Esco. G. R. Mich. 1919. pp 292. 
The Christian Reformed Church. Eastern Ave. Bookstore. G. R. 
Mich? 819235 —pp2255: 
Student’s Compendium. Reformed Press. G. R. Mich. 1925. pp 162. 
Herinneringen. (Holland and American Songs) Chicago. P. Weze- 
man. pp 44. 
(H. Beets has also been and still is the editor of The Banner, and has 
written some scholarly artic’es in the Nederlandsch Archief voor 
Kerkgeschiedenis. ) 
BERKHOF, GERRIT 
Zwanenzang. Sermon. J. B. Hulst. G. R. Mich. pp 39. 
BERKHOF sZOuUIS 
Het Christelyk Onderwys en Onze Kerkelyke Toekomst. H. 
Holkeboer. Holland, Mich. 1905. pp 15. 
Beknopte Bybelsche Hermeneutiek. J. H. Kampen. 1911. pp 209. 
Christendom en Leven. Esco. G. R. Mich. 1912. pp 127. 


The Church and Social Problems. Esco. G. R. Mich. 1913. pp 23. 


Life under the Law in a Pure Theocracy. Esco. G. R. Mich. 1914. 
pp 22. 





*Ksco is abbreviation of Merdmans-Sevensma Co.: other abbreviations are: 
G. R. for Grand Rapids; Kal. for Kalamazoo. 


BIBLIOGRAPHY 279 


Our Principles: What are they? In Mich. Christian Teacher’s In- 
stitute Lectures. Dalm Printing Co., Kal. Mich. 1914 pp 1-22. 
Biblical Archaeology. Esco. G. R. Mich. 1915. pp 180. 

New Testament Introduction. Esco. G. R. Mich. 1915. pp 352. 


The Christian Laborer in the Industrial Struggle. Esco. G, R. 
Mich. 1916. pp 31. 


Subjects and Outlines. Esco. G. R. Mich. 1918. pp 195. 
Premillenialisme. Esco. G. R. Mich. 1918. pp 59. 


Nadere Toelichting Omtrent de Zaak-Janssen. Joint author with F. 
M. Ten Hoor, W. Heyns, S. Volbeda. Holland Printing Co. Holland 
Mich. 1921. pp 83. 

Waar thet in de Zaak-Janssen om Gaat. Joint author with H. Dan- 
hof, Y. P. De Jong, W. Heyns, H. Hoeksema, H. J. Kuiper, F. M. 
Ten+eHoor, S. Volbeda. G. R. Mich. 1922. pp 41. 


De Drie Punten in Alle Deelen Gereformeerd. Esco. G. R. Mich. 
1925. pp 64. 
Paul the Missionary. Esco. G. R. Mich. pp 82. 
BEUKER, H. 
Tubantiana. J. H. Kok. Kampen. 1897. pp 75. 
Leerredenen. H. Holkeboer. Holland, Mich. 1901. pp 290. 


Bybelsche Archaeologie. P. Vander Sluys. Amsterdam. pp 112. 
Class Lectures. 


Kort Overzicht van de Homiletiek. G. R. Mich. pp 58. Class 
Lectures. 


Catechetiek. G. R. Mich. pp 32. Class Lectures. 
Inleiding op de Dogmatiek. G. R. Mich. pp 100. Class Lectures. 
Kerkrecht en Kerkregeering. G. R. Mich. pp 203. Class Lectures. 
Poimeniek. G. R. Mich. pp 36. Class Lectures. 
Liturgiek. G. R. pp 70. Class Lectures. 
BODE, WILLIAM 
Onze Duitsche Gemeenten. In Gedenkbock. J. B. Hu'st. G. R. Mich. 
1907. pp 71-76. 
Praise Service and the Christian Reformed Church. Esco. G. R. 
Mich- 191I2. pp.950; 
The Book of Job. Esco. G. R. Mich. 1914. pp 237. 
BOER, G. E. 
De Gordel der Waarheid, en De Opleiding van de Toekomstige 
Dienaar des Woords. Standaard Drukkery. G. R. Mich. 1876. pp 51 
Jezus Schapen. Sermon. D. Doornink. G. R. Mich. 1884. pp 16. 
BOLT, JACOB 
Onbezorgdheid. In Uit Eigen Kring. J. B. Hulst G. R. Mich. 1903. 
pp 130-142. 
De Gekruiste Heiland, de Toevlucht des Stervenden. In Uit Eigen 
Kring. J. B. Hulst. Grand Rapids Mich. 1903. pp 223-234. 


280 BIBLIOGRAPHY 


Des Christens Hope. In Uit Eigen Kring. J. B. Hulst. G. R. Mich. 
1903. pp 573-584. 
Bringing the Gospel to the Navahoes at a Government School. In 
Bringing the Gospel in Hogan and Pueblo. Van Noord Publishing Co. 
G. R. Mich. 1921. pp 128-132. 
BOLTARABEH 
De Heerlyke Toekomst der Kinderen Gods. In Tot de Volmaking 
der Heiligen. UHolland Printing Co., Holland, Mich. 1911. pp 165-170. 
BORDUIN, M. 
Paarl der Christelyke Vertroosting, of Een Christelyke Samen- 
spreking uit God’s Woord, door Petrus Dathenus. Uitgegeven met 
Aanteekeningen. H. Holkeboer. Holland, Mich. 1910. pp 153. 
Rechtvaardigmaking en Wedergeboorte. Galesburg, Iowa. pp 93. 
BORGMAN, WM. 
Paulus Be-te Verwachtingen omtrent het Werk Gods in de Geloovigen 
In Van de Onzen. B. Sevensma. G. R. Mich. 1910. pp 103-119. 


BOSMA, M. J. 
Sacred History for Juniors. Joint author with H. Beets. J. B. 
IuisteGak Miche = 1903s DD Oo: 
Compendium of the Christian Religion. Joint author with H. 
Beets. J. B: Hulst. G. R. Mich. 1903. pp 36. 
Het Zoeken van Jezus door Maria Magdalena op den Eersten 
Paaschmorgen. In Uit Eigen Kring. J. B. Hulst, G. R. Mich. 1903. 
pp 287-301. 
Het Eerste Kerst-Evangelie. In Uit Eigen Kring. J. B. Hulst. G. R. 
Mich. 1903. pp 720-735. 
Borstius’ Primer of Bible Truths. J) B. Hulst. G: R: Mich.” 1904: 
pp 30. Joint author with H. Beets. 
Sacred History for Seniors. Joint author with H. Beets. J. B. 
Hulst. G. R. Mich. 1906. pp 88. 
Catechism of Reformed Doctrine. Joint author with H. Beets. J. 
B. Hulst. G. R. Mich. 1907. pp 86. 
Exposition of Reformed Doctrine. Van Noord Publishing Co. G. R. 
Mich. 1907. pp 307. 
Our American Churches. In Gedenkboek. J. B. Hulst, G. R. Mich. 
1907. pp 79-84. 
Onderwyzing in de Geref. Geloofsleer. B. Sevensma. G. R. Mich. 
1910. pp 318. 
God’s Invitation to the Thirsty. In Manifold Grace. Esco. G, R. Mich. 
1914. pp 18-29. 
The Love of the World Incompatible with the Love of the Father. In 
Manifold Grace. Esco. G. R. Mich. 1914. pp 136-146. 


BOUMA, CLARENCE 
A Theological Bibliography. Reformed Press. G. R. Mich. 1925. 


pp 31. 


BIBLIOGRAPHY 281 


Propagating Christian Education. In The Bible and Education. 
Chicago, 1925. pp 107-127. 

BREEN: 
Het Inwendig Leven des Oprechten Onderworpen aan den Alwetenden 
Toets des Heeren. In Uit Eigen Kring. J. B. Hulst. G. R. Mich. 
1903. pp 39-54. 
De Uitstorting des Heiligen Geestes. In Uit Eigen Kring. J. B. 
Hulst. G. R. Mich. 1903. pp 395-410. 
Gods Barmhartigheid jegens Zyn Ontrouw Verbondsvolk. In Van de 
Onzen. B. Sevensma. G. R. Mich. 1910. pp 74-88. 

DCU) a VV. j 
De Eeuwige Onveranderlykheid van Jezus Christus. In Uit Eigen 
Kring. J. B. Hulst. G. R. Mich. 1903. pp 9-22. 
De Wacht by Jezus Kruis. In Uit Eigen Kring. J. B. Hulst. G. R. 
Mich. 1908. pp 243-256. 


De Gelykenis van den Mensch met den Onreinen Geest. In Uit Eigen 
Kring. J. B. Hulst. G. R. Mich. 1903. pp 558-572. 


Welke is de School voor Onze Kinderen? H. Holkeboer. Holland, 
Mich. 1904. pp 12. 


Dyksterhuis’ Compendium of the Christian Religion. Translated 
and Augmented. Muskegon, Mich. 1907. pp 52. 
Vier Elementen in de Vereeniging der Geloovigen. Holland Printing 
Co. Holland, Mich. 1911 pp 180-197. In Tot de Volmaking der 
Heiligen. 
Bringing the Gospel to the Navaho at a Mission Boarding School. In 
Bringing the Gospel in Hogan and Pueblo. Van Noord Publishing Co. 
G. R. Mich. 1921. pp 101-121. 

BREN Koel P- 
Catechism for Indian Christians. Toadlena, N. Mexico. 1910. pp 38 
Bringing the Gospel to the Hogans. In Bringing the Gospel in Hogan 
and Pueblo. Van Noord Publishing Co. G. R. Mich. 1921. pp 140-160. 
The Religious Views of the Navahoes. In Bringing the Gospel in 
Hogan and Pueblo. Van Noord Publishing Co. G. R. Mich. 1921 
pp 252-262. 

BROENE, GEERT 
Eene Vertroostende Getuigenis van Jehova. Leerrede over Nahum 
1:7. D. Doornink. G. R. Mich. 1884. pp 16. 

BROENE, JOHANNES 
The Philosophy of Nietzsche. American Journal of Religious 
Psychology and Education. Vol. IV pp 69-170. 
Rousseau and Reform Pedagogy. In Handwyzers, Een Vyftal 
Referaten. Esco. G. R. Mich. 1911 pp 17. 
Some Current Educational Ideals. Esco. G. R. Mich. 1913. pp 22 
The Qualifications Essential in a Christian Teacher. In Mich. Christian 
Teacher's Institute Lectures. Dalm Printing Co. Kal. Mich. 1914. 
pp 23-39. 
The Man Luther. Esco. G. R. Mich. 1917. pp 20. 


282 BIBLIOGRAPHY 


BULTEMA, HERMAN 
Maranatha. Esco. G. R. Mich. 1917. pp 399. 
De Afzetting van Ds. Bultema en Zyn Kerkeraad. Bereer Publish- 
ing Co. Muskegon, Mich. pp 16. ) 
De Twee Gewraakte Punten. Bereer Publishing Co. Muskegon, 
Mich. pp 80. 
Het Ontstaan der Eerste Bereer Geref. Gemeente van Muskegon. 
Friesema Bros. Detroit, Mich. pp 44. 
Wie het Leest die Merke daarop. Esco. G. R. Mich. pp 228. 
Leerrede over de Huiselyke Opvoeding. Foote Printing Co. Mus- 
kegon, Mich. pp 16. 
De Belydenis der Hope. Bereer Publishing Co. Muskegon, Mich. 
Sermons. 1920. pp 160. 
Verklaring van de Openbaring. Bereer Publishing Co. Muskegon, 
Mich. 1921. pp 381. 
Het Wettig Gebruik der Wet. Bereer Publishing Co. Muskegon, 
Mich: 1922. pp 111 
Commentaar op Jesaja. Bereer Publishing Co. Muskegon, Mich. 
1923. pp 329. 

BURGGRAAF, J. J. 
Emeriti, Assurantie, Barnabas. H. Verhaar. G. R. Mich. pp 20. 


DANHOF, HENRY 
De Idee van het Genadeverbond. Van Noord Publishing Co. G. R. 
Mich. 1920. pp 42. 
Korte Verklaring van Rom. 8 en van den Brief van Judas. Kal. 
Mich. pp 79. 
Waar het in de Zaak-Janssen om Gaat. Joint author with L. Berk- 
hof, Y. P. De Jong, W. Heyns, H. Hoeksema, H. J. Kuiper, F. M. 
Ten ‘Hoor, S: Volbeda. G. RF Mich. °1922> pp i413 
Majority Report on the Janssen Case. Joint author with J. Manni, 
Hy J, Kuiper;;Hy Hoeksema GR Mich: 1 922mapp.! 52. 
Van Zonde en Genade. Joint author with H. Hoeksema. Dalm 
Printing Co. Kal. Mich. 1923. pp 289. 
Niet Doopersch Maar Gereformeerd. Joint author with H. Hoek- 
sema. G. R. Mich. 1923. pp 72. 


Langs Zuivere Banen. Joint author with H. Hoeksema. Dalm 
Printing Gol} Kali. Mich.ppr3s: 


Om Recht en Waarheid. Joint author with H. Hoeksema. Dalm 
Printing Co. Kal. Mich. pp 56. 

DE BEER, DIRK 
The Christian’s Hope of Vindication in the Future. In Manifold Grace. 
Esco. G. R. Mich. 1914. pp 30-43. 

DE HAAN, G. A. 
Ter Nagedachtenisse. Zes Leerredenen. Sioux Center, Ia. 1896. 
Nieuwsblad Drukkery. pp 79. 


BIBLIOGRAPHY 283 


DE JONG, G. D. 
Eenige Medeelingen aangaande de Theologische School der Christ. 
Geref. Kerk in Amerika. 1900. pp 27. : 
De Opgestane Heiland. In Utt Eigen Kring. J. B- Hulst. G. R. 
Mich. 1903. pp 271-286. 
De Ware Godsdienst. In Uit Eigen Kring. J. B. Hulst. G. R. Mich. 
1908. pp 428-441. 
De Godzaligheid tot Alle Dingen Nut. In Uit Eigen Kring. J. B. 
Hulst. G. R. Mich. 1903. pp 620-632. 
Onze Theologische School. In Gedenkboek. J. B. Hulst. G. R. Mich. 
1907. pp 87-122. 


An Outline of Biblical Archaeology. G. R. Mich. 1909. pp 60. Class 
Lectures. 


Idololatrie. G. R. Mich. 1911. pp 209. Class Lectures. 


Historische Schetsen van de Voornaamste Kerken in Amerika. G. 
ReeMiche 191255 pp7193) Class) lectures. 


Schets van het Geref. Kerkrecht. G. R. Mich. 1913. pp 199. Class 
Lectures. 

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Kuiper. S. Vo'beda. G. R. Mich. 1922. pp 41. 

TRAP, WILLIAM 
Divine Personality. G. Wahr. Ann Arbor, Mich. 1925. pp 83. 


BIBLIOGRAPHY 293 


TULS, HERMAN 
In de Schuilplaats des Allerhoogsten. Eastern Ave. Bookstore. G. 
R. Mich. 1924. pp 46. Sermons and letters. 

AMBION S AS Ab 
De Levende Heiland. In Tot de Volmaking der Heiligen. Holland 
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Het Christelyk Lager Onderwys in de Vereenigde Staten. Esco. 
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The Public School an Ideal and a Beacon. In Michigan Christian 
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pp 59-71. 


First Book in Christian Doctrine. Joint author with G. Hylkema. 
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VANCANDEL SH: J. G. 
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VAN DELLEN, I. 
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VAN DEN BOSCH, JACOB G. 
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Vocational Education. Esco. G. R. Mich. 1911. pp 12. In Handwyzers 
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Our Schools—What They are and What they Should Be. In Michigan 
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VAN DEN BOSCH, J. H. 
Kerkenordening van Dordrecht benevens de Bepalingen der Christ. 
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pp 84. 

VAN] DENHOERK. =). /B: 
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Roeping-Kruis-Overwinning. 1923. pp 179. 

VAN DER ARK, T. 
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294 


VAN 


VAN 


VAN 


VAN 


VAN 


BIBLIOGRAPHY 


Eene Vermaning tot Geloofsonderzoek. In Uit Eigen Kring. J. B. 
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De Zekerheid van de Zaligheid der Geloovigen. In Uit Eigen Kring. 
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DERJH EIDE, S: 
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DER UM eye): 
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DERVELOEG.H aM. 
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De Verdediging van het Pinksterwonder. In Uit Eigen Kring. J. B. 
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DH RAWAL Pee Dae) 

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DER WERE. HENRY 
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Overzicht van de Hoofdwaarheden des Christelyken Geloofs. De 
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Lentebloemen voor de Huiskamer en het Reciteervertrek. Zalsman. 
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Hannes de Krantenjongen. H. Holkeboer. Holland, Mich. 1897. 
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Outline of the History of the Christian Reformed Church in America. 
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Henry Bunyan; of Verloren en Wedergevonden. H. Holkeboer. 
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De Kroon, met een Tiental Liederen. 1907. P. H. Wezeman. 
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Feestcantate op het Halve Eeuw Feest. pp 11. 

The Psalms; New Version with Tunes. 1908. pp 25. 

The Psalms: New Metrical Version. 1911. pp 292. 

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BIBLIOGRAPHY 295 


VAN DER WERP, J. 
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VAN VESSEM, MARINUS 
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Compendium of the Christian Religion. Joint author with W. Stuart. 
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VAN ZYL, HENRY 
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Het Wezen der Religie. Esco. G. R. Mich. 1915. pp 47. 
Nadere Toelichting Omtrent de Zaak Janssen. Joint author with 
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296 BIBLIOGRAPHY 


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De Geestelyke Opstanding. J. C. Melis. G. R. Mich. pp 24. 
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The Idea of Biblical Theology as a Science and as a Theological 
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Grace and Glory. Reformed Press. G. R. Mich. 1924. pp 155. 
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WALKOTTEN, HENRY 
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WARS NG ys 
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WYNGAARDEN, MARTIN 
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ZWIER, DANIEL 


Bible Instruction in the Catechism Classes. In The Bible and Education. 
Chicago. 1925. pp 55-70. 


BIBLIOGRAPHY 297 


SUBJECT INDEX 


ARCHAEOLOGY 

BERRHOE LL, 

Life under the Law in a Pure Theocracy. Esco. G. R. Mich. 1914. 

pp 22. 

Biblical Archaeology. Esco. G. R. Mich. 1915. pp 180. 
BEUK ER SH: 

Bybelsche Archaeologie. P. Van der Sluys. Amsterdam. pp 112. 
DE ON Gs.Ge DD: 

An Outline of Biblical Archaeology. Class Lectures. G.._R. Mich. 


1909. pp 60. 
BIBLE HISTORY. 
HEY NS Ww, 
Nieuw-Testamentische Geschiedenis. G. R. Mich. pp 227. Class 
Lectures. 
Werken ter Bevordering van Bybelkennis. Esco. G. R. Mich. 
1918. pp 91. 


Outlines and Notes on Bible History N. T. Van Noord Publishing 
(One Ge eM iChs1 92 bee npn 246: 


BIBLIOGRAPHY. 
BOUMA,-G 
A Theological Bibliography. Reformed Press, G. R. Mich. 1925. 
Dprsls 
BIOGRAPHY 
Je OO cyl wb 


Het Leven van President McKinley. H. Holkeboer. Holland, 
Mich. 1901. pp 200. 
Willem Hendrik Frieling. Verhaar. G. R. Mich. 1902. pp 16. 
Abraham Lincoln. J. B. Hulst. G. R. Mich. 1909. pp 224. 
BROENE, J. 
The Man Luther. Esco. G. R. Mich. 1918. pp 20. 
HEMKES, G. K. 
Eenige Bladzyden uit het Dagboek of Ontmoetingen eens Leeraars. 
G. Reits. Groningen. 1872. pp 130. 
Een Man des Volks. Biography of Prof, G. E. Boer. J. B. Hulst. 
G. R. Mich. 1904. pp 255. 
NOORDEWIER, J. 
Een Tachtig Jarige. Esco. G. R. Mich. 1920. pp 85. 


CALVIN COLLEGE AND THEOLOGICAL SCHOOL 
DE JONG, G. 
Eenige Mededeelingen aangaande de Theologische School der 
Christ. Geref. Kerk. in Amerika. 1900. pp 27. 
Onze Theologische School. In Gedenkboek. J. B. Hulst. G. R. Mich. 
1907. pp 87-122. 


298 BIBLIOGRAPHY 


KUIPERI5 Ks 
The Proposed Calvinistic College at Grand Rapids. Esco. G. R. 
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VAN DEN BOSCH; J:1G: 
John Calvin College. Jn Gedenkboek. J. B. Hulst. G. R. Mich. 1907. 


pp 125-131. 
CATECHETICS 
BEUKER, H. 
Catechetiek. G. R. Mich. pp 32. Class Lectures. 
HEYNS? W. 


Handboek voor de Catechetiek. Esco. G. R. Mich. pp 253. 
ZWitR sD: 
Bible Instruction in the Catechism Classes. In The Bible and Educa- 
tion. Chicago. 1925. pp 55-70. 
CATECHISMS 
BEETS eb 
A Compendium of the Christian Religion. Joint author with M. J. 
Bosmas Jib etlLulstemG shew Michs 90s poeso, 
Sacred History for Juniors. Joint author with M. J. Bosma. J. B. 
Hulst. 4G) Rie Miche" 1903.) ppv33: 
Borstius Primer of Bible Truths. Joint author with M. J. Bosma. 
Je Ba Hulst. GR. Mich 21904 "ppis0: 
Sacred History for Seniors. Joint author with M. J. Bosma. J. B. 
Hulst. G. R. Mich. 1906. pp 88. 
Catechism of Reformed Doctrine. Joint author with M. J. Bosma. 
JB Hulstay Gr Re Mich. 619070 top. co. 
Primer of Reformed Doctrines. Joint author with J. F. Zwemer. 
Translation of J. H. Donner’s Eenvoudig Onderricht. Esco. G. R. 
Mich. #1912 ipoes | 
Compendium Explained. Esco. G. R. Mich. 1919. pp 292. 
Student’s Compendium. Reformed Press. G. R. Mich. 1925. 
pp 162. 
BOSMA, M. J. 
Sacred History for Juniors. Joint author with H. Beets. J. B. 
Hulst-GoRe Mich 1903: pp 32: 


Compendium of the Christian Religion. Joint author with H. Beets. 
J; B..Hulst. -G-ReMich;.+1903.) pp 36: 
Borstius Primer of Bible Truths. Joint author with H. Beets. J. 
B. Hulst. G. R. Mich. 1904. pp 30. 
Sacred History for Seniors. Joint author with H. Beets. J. B. 
Hulst. G. R. Mich. 1906. pp 88. 
Catechism of Reformed Doctrine. Joint author with H. Beets. J. 
B. Hulst. G. R. Mich. 1907. pp 86. 

BRINK, J. W. 
Dyksterhuis’ Compendium of the Christian Religion. Translated 
and Augmented. Muskegon, Mich. 1907. pp 52. 


bo 
© 
© 


BIBLIOGRAPHY 


BRUNA alee. 
Catechism for Indian Christians. Toadlena, N. Mexico. 1910. pp 38. 
PINING Bo Ho: 
Korte Vragen naar de Verklaring van het Kort Begrip door Elzinga. 
He R> Brink. Holland, Miche Gppscz. 
FRYLING, H. 
Navaho Translation of Borstius’ Primer. Grand Rapids Printing Co. 
G. R. Mich. 1905. pp 34. 
GHEY SEL Saale 
Notes on the Compendium Explained. Steketee Printing Co. Hol- 
land, Mich. 1924. 
HIEMENGA, J. J. 
Vragen naar Aanleiding van het Kort Begrip. pp 12. 
HOEKENGA, P. J. 
Eenige Korte Vragen voor de Kleine Kinderen door J. Borstius. 
Gewyzigd en Aangevuld. 1909. pp 30. 
Handleidende Vragen by het Kort Begrip. pp 38. 
eR ORDA LVUISy Oy em ga Dy 
Vragen naar Aanleiding van Elzinga’s Verklaring van Kort Begrip. 
EScosa Grek. Miche 1915.8 pp 230: 
HYLKEMA, G. 
First Book in Christian Doctrine. Joint author with E. J. Tuuk. 
Economic Press Chicago. 1925. pp 88. 
IU Te Res Tot 
The Compendium Simplified and Amplified. Esco. G. R. Mich. 
192055 DDE. 
SEUAR TW. 
Manual for the Study of the Compendium of the Christian Religion. 
Joint author with W, P. Van Wyk. Esco. G. R. Mich. 1922. pp 40 
TABLE A ea Deeb 
First Book in Christian Doctrine. See above Hylkema. G. 
WAN eDER: WER P, ‘1H. 
De Voorlooper van Kort Begrip en Catechismus. pp 31. 
Overzicht van de Hoofdwaarheden des Christelyken Geloofs. De 
Grondwet. Holland, Mich. 1888. pp 22. 
VAN DER WERP, J. 
De Geref. Geloofsleer in Vragen en Antwoorden. H. Holkeboer. 
Holland, Mich. 1909. pp 130. 
NEA VEY Wee: 
Toelichting by Kort Begrip. P. Duyverdam. Leiden. 1908. pp 37. 
Manual for the Study of the Compendium of the Christian Religion. 
See above Stuart, W. 


) CHRISTIAN EDUCATION. 
BERKHOPF, L. 
Het Christelyk Onderwys en Onze Kerkelyke Toekomst.  H. 
Holkeboer. Holland, Mich. 1905. pp 15. 
Christendom en Leven. Esco. G. R. Mich. 1912. pp 127. 


300 BIBLIOGRAPHY 


Our Principles: What are They? In Michigan Christian Teachers 
Institute Lectures. Dalm Printing Co. Kal. Mich. 1914. pp 1-22. 

BOUMA, C. 
Propagating Christian Education. In The Bible and Education, Chicago, 
1925. pp 107-127. 

BRINK, J. W. 
Welke is de School, voor Onze Kinderen? H. Holkeboer. Holland, 
Mich. 1904. pp 12. 

BROENE, J. 
The Qualifications Essential in a Christian Teacher. In Michigan 
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1914. pp 23-39. 

ELOKST RAWLS): 
The Christian Day School’s Share in Giving Biblical Instruction. In 
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GROEN, J. 
Onze Lagere School. H. Holkeboer. Holland, Mich. 1903. pp 15. 

Heys CH IM Ata: 
The Free Christian School. Esco. G. R. Mich. pp 29. 
Bible Study in the Home. In The Bible and Education. Chicago. 
1925. pp 29-40. 

JELLEMA,W.:H. 
The Distinctive Features of the Christian School. Joint translator 
of T. Van der Kooy’s Het Typeerende van de Geref. School. Esco. 
G. R. Mich. 1925. pp 78. 

KG LERE Ree aeive 
Hamilton’s School Amendment. The Reformed Press. G. R. Mich. 
pp 32. 

RINCK, W. 
Our Teachers: Their Opportunities and Their Responsibilities. In 
Mich. Christian Teachers Institute Lectures. Dalm Printing Co. Kal. 
Mich. 1914. pp 97-108. 

STOB, MISS RENZINA 
Educational Work Among the Navahoes. In Bringing the Gospel in 
Hogan and Pueblo. Van Noord Pub. Co. G. R. Mich. 1921. pp 
226-232. 

STORRS 
The Distinctive Features of the Christian School. See above Jellema, 
W.. Hz. 
How to Meet the Modernist View of the Bible. In The Bible and 
Education, Chicago. 1925. pp 85-93. 

TOUUK ET: 
Het Christelyk Lager Onderwys in de Vereenigde Staten. Esco, G. 
Rie Mich. 19115 pp 117, 
The Public School an Ideal and a Beacon. In Michigan Christian 
Teachers Institute Lectures. Dalm Printing Co. Kal. Mich. 1914. 
pp 59-71. 


BIBLIOGRAPHY 301 


VANMUEN BOSCH]. .G: 
Vocational’ Educations = Escos*uin’ RR. Mich) 1911,5> pp 212. . In 
Handwyzers, Een Vyftal Referaten. 
Our Schools—What They Are and What They Should Be. In Michigan 
Christian Teachers Institute Lectures. Dalm Printing Co. Kal. Mich. 
1914. pp 43-57. 


he ANGE 7, Yo [ee 
The Distinctive Features of the Christian School. Joint translator 
of T. Van der Kooy’s Het Typeerende van de Geref. School. Esco 
Ghee Michie 1925.9 ppe/o. 
Bible Instruction in the School. In The Bible and Education. Chicago. 
1925. pp 40-55. 


WEERSING: Ja J: 
The Schoolboard’s Supervision of the Christian Character of the In- 
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CHURCH HISTORY 

BEE Doe: 
De Christ. Geref. Kerk in Haar Oorsprong en Worstelperiode. In 
Gedenkboek. J. B. Hulst. G. R. Mich. 1907. pp 3-68. 
De Christ. Geref. Kerk. Zestig Jaren van Stryd en Zegen. G. R. 
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The Christian Reformed Church. Eastern Ave. Bookstore. G. R. 
Mich. ~1923. pp 255. 

BEURER SH: 
Tubantiana. J. H. Kok. Kampen. 1897. pp 75. 

BODE, W. 
Onze Duitsche Gemeenten. In Gedenkboek. J. B. Hulst. G. R. Mich. 
1907. pp 71-76. 

BOSMA, M. J. 
Our American Churches. In Gedenkboek. J. B. Hulst. G. R. Mich. 
1907. pp 79-84. 

BULTEMA, H. 
De Afzetting van Ds. Bultema en Zyn Kerkeraad. Bereer Pub. Co. 
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Het Ontstaan der Eerste Bereer Geref. Gemeente van Muskegon. 
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DEJ ONG, G.-D: 
Historische Schetsen van de Voornaamste Kerken in Amerika. G. 
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DRUKKER, D. R. 
Comparison Between the Past and the Present. In Souvenir of the 
Sixtieth Anniversary of the Colonization of the Hollanders of West- 
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GROEN, J. 
Onze Roeping en Idealen voor de Toekomst. In Gedenkboek. J. B. 
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302 BIBLIOGRAPHY 


De Landverhuizing Zelve en de Eerste Worsteling Alhier. In Souvenir 
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HAAN, G. G. 
De Grondleggers van Onze Kerkengroep. In Gedenkboek. J. B. 
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HEMKES, G. K. 
Het Rechtsbestaan der Hollandsche Christ. Geref. Kerk. Langereis 
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Kort Overzicht van de Presbyterian en de U. P. Kerken in Amerika. 
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Hoe Velen van Onze Vaderen Feest Vierden in 1572. Een Verhaal uit 
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HYMA, A. 
The Christian Renaissance, Reformed Press. G. R. Mich 1924. 
pp 501. 
KEIZER, A. 
Onze Pers. In Gedenkboek. J. B. Hulst. G. R. Mich. 1907. pp 
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Plicht en Verantwoordelykheid der Nageslachten. In Souvenir of the 
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KOSPERSS: 
Ts het Woord Gereformeerd in het Vaandel der Hol. Christ Geref. 
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ULE ERS bak: 
Ons Opmaken en Bouwen. Esco. G. R. Mich. 1919. pp 270. 
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Het Karakter van ons Volk naar Schaduw en Lichtzyden. In 
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VAN DERSWERP =D xt: 
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author with K. J. Pieters, J. R. Kreulen. T. Telenga, Franeker. 
1856. pp 212. 
Synodale Besluiten der Christelyk Afgescheiden Geref. Kerk in 
Nederland van 1836-1857. S. Van Velzen. Kampen. 1859. pp 180. 
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America. H. Holkeboer. Holland, Mich. 1898. pp 49. 


CHURCH POLITY 
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BEUKER, H. 
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BIBLIOGRAPHY 303 


DE JONG, G. D. 
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HEMKES, G. K. 
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HEYNS, W. 
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Het Ouderlingschap. Esco. G. R. Mich. 1919. pp 170. 

PO BIeS tT RAG \=2B; 
Kerkenordening van Dordrecht benevens de Bepalingen der Christ. 
Geref. Kerk in Amerika. Joint author with J. H. Vos, J. Noorde- 
Wich Ewtochttg ou. Vansderabecks | }o0b™ Hulste) Geek... Micha! 1897. 
pp 84. 

KEEGSTRA, H. 
Kerkelyk Handboek. Joint author with I. Van Dellen. Esco. G. 
Ree Micheal O15 apy e223: 

NOORDEWIER, J. 
Algemeene Bepalingen der Holl. Christ. Geref. Kerk in Amerika. 
See above Hemkes, G. K. 

SCHUDSR: 
Kerkenordening van Dordrecht benevens de Bepalingen van de 
Christ. Geref. Kerk in Amerika. See above Hoekstra, J. B. 

VANDER ELEN, I. - 
Kerkelyk Handboek. See above. Keegstra, H. 


CONFESSIONS 
HEMEKES,;G..K. 
Symboliek. G. R. Mich. pp 59. Class Lectures. 


DOGMATICS 
BERICH OB. lf, 
Premillennialisme. Esco. G. R. Mich. 1918. pp 59. 
De Drie Punten in Alle Deelen Gereformeerd. Esco. G. R. Mich. 
1925. pp 64. 
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Inleiding op de Dogmatiek. G. R. Mich. pp 100. Class Lectures. 


BORDUIN, M. 
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30-4 BIBLIOGRAPHY 


BOSMA, M. J. 
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BULTEMA, H. 
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DANHOF, H. 
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DECIONG Ss yore 
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HEYNS, W. 
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HEMKES, G. K. 
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HOEKSEMA, H. 
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KUIBERe BS ks 
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MEETER, H. 
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NOORDEWIER, J. 
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TEN: HOOR EM: 
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BIBLIOGRAPHY 305 


VAN DER WERP, J. 
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VOS, G. 
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DUTCH HISTORY 

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HOEKSTRA, P: 
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EDUCATION 
BROENE, J. 
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ENCYCLOPAEDIA 
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EXEGESIS 
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BULTEMA, H. 
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DANHOF, H. 
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NOORDEWIER, J. 
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HERMENEUTICS 
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Langs Zuivere Banen. See above Danhof, H. 
Om Recht en Waarheid. See above Danhof, H. 


HOMILETICS 
BEUK ER FH. ; 
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HEYNS, W. 


Homiletiek. G. R. Mich. 1910. pp 175. Class Lectures. 
Geschiedenis der Prediking. G. R. Mich. 1919. pp 225. Class 
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INSURANCE 
BURGGRAAF, J. J. 
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} ISAGOGICS 
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VOS, G. 
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WYNGAARDEN, M. 
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LITURGICS 
BEUR WR SH: 
Liturgiek. G. R. Mich. pp 70. Class Lectures. 
BODE, W. 


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DOLEING|: 
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HEYNS, W. 
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VAN DER WERP, H. 
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MISCELLANEOUS. 
BERKH@ ial 
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SCHOOLLAND, K. 
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Hannes de Krantenjongen. H. Holkeboer. Holland, Mich. 1897. 
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Henry Bunyan; of Verloren en Wedergevonden. H. Holkeboer. 
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Josef de Jood. Translation. H. Holkeboer. Holland, Mich. 1912. 
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MISSIONS 

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BERKHOF, UL. 
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BOs b 2 
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BDOLVEUNS | 
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MUSIC 
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V.OS,.G: 
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PHILOSOPHY 
BROENE, J. 
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~ POLITICAL SCIENCE 
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SERMONS AND MEDITATIONS 
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THE END 








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